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THE LOST CHORD 

OF 

METHODISM 

And How to Find It. 



BY 
REV. HOWARD G. ROBERTS 

'THE CRAZY PREACHER" 
Of the North Mississippi Conference, M. E. Church, South. 



J* J* J* J* 



^"Nevertheless I have somewhat against 
thee, because thou hast left thy first love. 
Remember therefore from whence thou art 
fallen, and repent, and do the first works; 
or else I will come unto thee quickly, and 
will remove thy candlestick out of his place, 
except thou repent." — Rev. 2:4, 5. 



Pentecostal Publishing Company 
Louisville, Kentucky. 

1920 



To the people called Methodists in particu- 
lar, and to all who are "In Christ Jesus" in 
general, this tract is most sincerely dedicated. 



FOREWORD, 



A young Baptist minister, just from the 
Seminary, said to me once upon a time, "I 
have quit ever reading a book that is not 
from a degree man. And I very much pre- 
fer him to be a Ph.D., and not merely a D.D." 
Then he and all of his class will not appre- 
ciate the effort put forth in this little book, 
for no big capital letter can ever be affixed 
to my name. Like so many others, I got in 
too much of a hurry to ever get my A. B. 
degree. 

As a substitute, however, I take pleasure 
in using the appellation that was conferred 
upon me by special friends and loved ones on 
two different occasions, namely, "The crazy 
preacher." 

The first occasion was just prior to my 
entering the pastorate. I was a local preach- 
er and preferred to remain in business and 
serve as a local preacher to joining the 
itinerancy. Notwithstanding I felt an urgent 
call to the itinerancy. I would worry over 
it during my waking hours and dream about 
it at night. Finally I was taken seriously 
ill with malaria fever and congestion of the 
brain. For three weeks I was "as crazy as a 
loom." I was thought to be dead at one 
time. The doctors gave me up. All of a sud- 
den, one of them told my brother Luther 
that he could give me one dose of a certain 
medicine that would either kill or revive, and 



that in short order. Luther told him to give 
it. His reply was : "I would let him die. If 
he gets up he will have to spend his life in 
the insane asylum." But Luther said : "Give 
him the medicine; we will take chances on 
the balance." He gave it, and within a 
month I was on a charge, and at work. I 
never will quit loving Luther for saying, 
"Give him the medicine." The people of the 
entire town thought I was a confirmed luna- 
tic. That was in August, 1904. 

The second occasion was in April, 1912, 
when I received my baptism with the Holy 
Spirit. I was again dubbed "crazy," the de- 
tails of which incident are given in Chapter 
VI of this book., 

You will please accept whatever apologies 
I am due you for asking you to read a book, 
even so small a one as this, from such an 
humble source. As far as I know, not a sin- 
gle one of our family ever received a de- 
gree of any kind or description, save the 
clerical certificates issued by the Church. 
Without an accident, my nephew, Leo Bogan 
Roberts, son of Luther L., will be the first 
of a long line of descendants to receive a 
College diploma, which is due from Millsaps 
College, at the close of this session. The best 
that can be said of our forefathers is, that 
they were good substantial Christian citi- 
zens, and were Methodists. Nearly all of 
them were small farmers. I am speaking of 
our family name. 



Our grandfather, Abram Roberts, moved 
from South Carolina to this State about the 
year 1800, and settled in the hills of Amite 
county. His father came from Ireland. We 
are told that one of thfr family was a mem- 
ber of "The Legal Hundred," organized by 
Mr. Wesley, in 1784. My father, Thomas 
Griffin, and my mother, Amanda Anders 
Roberts, were Christian in character as well 
as in creed. I have some of father's old 
books, that I prize very highly. His pencil 
marks are common. Laymen in those days 
took time to read great books. He had a 
full set of D'Aubigne's History of the Refor- 
mation ; a full set of John Wesley's Journal ; 
also his Works ; a full set of Adam Clarke's 
Commentary, and other such substantial 
books. If I were not afraid of being called 
a mystic and a pessimist, and everything 
else that is ignoble and base, I would say 
that I enjoy the old books much better than 
I do the new ones. 

You will observe that I use many quota- 
tions and references in writing this book. I 
lay no claim to originality further than a 
few of my own ideas interspersed here and 
there. Like St. Luke, 1 have simply endeav- 
ored "to set forth in order a declaration of 
those things which are most surely believed 
among us." Or, at least among our fathers, 
and, not knowing a single Greek or Hebrew 
letter, I have to depend largely upon what 
others say. Therefore, I select books by 



such authors as I am persuaded spoke and 
wrote as the Spirit gave them utterance. 
For the sake of brevity I have not always 
given the author's name, book, and page ; but 
I stand ready to prove any and all state- 
ments made in this book, whether written or 
verbal. 

The books from which I have gathered my 
information on the subject under discussion, 
are fifty in number, and when stacked one 
upon another, measure sixty-six inches in 
height — lacking only eight inches of being as 
high as my head. 

If my readers look for literary beauty, 
they w r ill be sadly disappointed; but if they 
will weigh the evidence and the facts pro- 
duced, I think they will be convinced of a 
great truth — a seriously neglected truth. 
So, without looking for trailing participles 
and split infinitives, I trust that the reader 
will look only for the truths set forth. 

"Truth crushed to earth will rise again." 

Howard G. Roberts. 

Winona, Miss. 



CONTENTS. 



Testimonies both pro and con are made 
free use of in the following pages, and that 
without regard to denomination or prestige. 

CHAPTER 1. 

General Statement. . 9 

Dr. Meek, J. H. Ingram, Elmer T. Clark, 
Bishop Kilgo, W H. Mounger. 

CHAPTER II. 

The Doctrine Stated. 21 

Episcopal Church, Baptist Church, Pres- 
byterian Church, Bishop Tigert, Cen- 
tennial Council of American Method- 
ism, J. R. Countiss, Dr. Daniel Steele, 
J D. Barbee, Bishops' Address, 1894. 

CHAPTER III. 

The Doctrine Stated. (Continued.) 34 

Roman Catholic Church, Calvinism, 
Christian Science, Count Zinzendorf, 
T. W Dye. 

CHAPTER IV 

Methodism's Third Relapse 42 

Bishop Mouzon, J. P. Haney, Will Har- 
well, L. S. Jones, W. S. Shipman, 
Bishop DuBose, H. C. Morrison, Dan 
Kelly, Robt. Selby. 

CHAPTER V. 
The Opposition and How to Meet It. 59 
J J. Brooks, L. M. Lipscomb, J. H. 



Holder, J. W Dorman, Robt. Selby, 
Hamp Sewell, Prof. Dabney Lips- 
comb, Keswick Movement, J. H. Bell, 
Andrew Johnson, L. W Cain, Abb 
Shelton, Carradine, Daniel Steele. 

CHAPTER VI, 

Religious Experience, What Is It? 74 

Stephen D. Tyng, Chas. G. Finney, D. L. 
Moody, George Muller, Dr. Levy, Au- 
thor's Experience, L. L. Roberts, Phil- 
lips Brooks, R. W Bailey 

CHAPTER VII. 

A Heart-to-Heart Talk With Methodist 
Preachers 92 

Wm. Arthur, G. B. Winton, H. W Mav, 
Dr. J. W Boswell, Dean Tillett, T. 0. 
Summers, Bishop Foster, R. W Dale, 
Shailer Mathews, John A. Rice, S. A. 
Steele, Dr. Knickerbbocker, W B. Pal- 
more, Jno. R. Brooks, Gus Harmon, 
Sam Jones, Dr. Talmage, Ben Cox, 
James Caughay 

CHAPTER VIII. 
To Our Women ] 17 

Madame Guyon, Frances Ridley Haver- 
gal, Mrs. iYTurgarel Bottome. Frances 
E. Willarcl. 

CHAPTER IX. 

Concluding Appeal 135 

A. J. Gordon, Adonirum Judson, An- 
drew Murray. Alexander Campbell. 



CHAPTER I. 
General Statement. 

Musicians tell us that there is a lost chord 
in music ; and that this lost chord is the spir- 
it of religion. That is all I know about the 
matter. I have no way of proving or dis^ 
proving their claim. My wife tells me, how- 
ever, that she can really detect a missing 
chord as she plays the piano or organ. She 
has no way of telling what it is, but she 
knows that something is missing. 

In my study of my Bible, together with 
the Methodist standards of doctrine and the 
writings of the early Methodist fathers, I 
have become fully persuaded that there is 
a lost chord in our present-day theology and 
ministry- The dominant note is missing. 
That lost chord is the spirit of holiness. This 
is so evident that an outsider would never 
dream that Methodism was raised up of God 
for the purpose of "spreading scriptural ho- 
liness over the land;" or that "holiness is 
the grand deposttum of Methodism," as Mr. 
Wesley used to say. One of the early wri- 
ters, Doctor Pierce, I believe, during the ear- 
ly part of the last century, said that nine- 
ty-five per cent of our people were either in 
the experience of entire sanctification or 
seeking it. If he were to rise up today and 

9 



10 The Lost Chord of Methodism 

travel among the people called Methodists, 
he would have to revise his estimate, and 
doubtless would say that not more than five 
per cent are in the experience, and that the 
ninety-five per cent are either lukewarm or 
spiritually dead. 

Not only have we lost out in this experi- 
ence among our people, but it seems that the 
great majority of our preachers have ceased 
preaching it. To be sure, they all preach ho- 
liness of heart and life in a general way; 
but not in that definite way in which our 
founders and the early fathers did. They 
singled it out as a definite experience to be 
sought and obtained -now by faith, and urged 
believers to seek the blessing of full salva- 
tion now. 

Many of our preachers make bold to say 
that we do not have to preach any certain 
doctrine merely because Mr. Wesley and his 
immediate followers preached it. This is all 
very true. But, if what they preached was 
scriptural truth — truth that is unexcelled, 
how dare we depart from it? Mr. Wesley 
is sneered at by many of our twentieth cen- 
tury Methodists, and considered a back 
number. I often wonder what place in the 
itinerant ranks he would be allowed to fill if 
he were living today. Then again, I Won . 
der what disposition he would make of the 
Church that he founded and set to jroing. 



And How to Find It 11 

In setting forth my ideas and giving my 
reasons for maintaining them, I shall be 
very frank and very brief. And, while I 
shall make free use of the names of pastors, 
presiding elders, and bishops in my effort to 
establish my position, I hope that no one will 
feel offended at me for having done so. 
Should I misquote anyone, I shall gladly cor- 
rect same upon notice, and beg pardon. My 
sole purpose is to defend the truth — truth 
that is being slaughtered; and that at the 
hands of Methodist preachers. 

I made an effort to get a part of the con- 
tents of this little book before the public 
through the columns of the New Orleans 
Christian Advocate, but failed. Dr. Meek 
gave good space to my first two short arti- 
cles. But the third article, in which I 
thought I was getting into the heart of my 
subject, was returned. The Doctor's reason 
for not publishing it was his fear of the con- 
troversy that might follow. He wrote me 
saying that the discussion of this subject 
had proved to bring about the "most acri- 
monious controversy of any other subject." 
I guess that is the reason so many of our 
preachers have quit preaching it. I remem- 
ber hearing and reading some very acrimo- 
nious controversies on this subject. But, 
are we to surrender a great doctrine on that 
account? I wrote the Doctor that I consid- 



12 The Lost Chord of Methodism 

ered free speech throttled. That was about 
four years ago. I have paid close attention 
since then, and I have observed that so little 
is being said through our church papers, and 
from our pulpits ; and that what is said, is in 
such a general way, that the present genera- 
tion of Methodists would never know that 
the doctrine of entire sanctification, as a 
special work of grace, subsequent to regen- 
eration, to be sought and obtained now, by 
consecration and faith, is distinctly a Meth- 
odist doctrine ; and that at one time was con- 
sidered "the glory of Methodism." Dr. 
Meek wrote me that he thought it ought to 
be preached, and that tracts and books deal- 
ing with the subject ought to be circulated 
throughout the Church. I, too, think this 
should be done; and I also think that our 
church papers by all means should be open 
to a reasonable amount of discussion of the 
subject, and that it be understood that all 
articles of an "acriminous" nature be con- 
signed to the waste-basket. I hold that as 
long as a Methodist preacher .stays within 
the bounds of the Methodist standards of 
doctrine, he should be free to express him- 
self whether in preaching or in writing. 

If we are in possession of scriptural truth 
— truth for which our Lord died in order to 
establish, why should we fear a little con- 
troversy? Nisard, the great French phi- 



And How to Find It 13 

losopher, said: "Controverted beliefs are the 
only ones that are profound; besides, the 
same controversies 1 that strengthen the in- 
tellect, strengthen also the character." 

In the rejected article, I took the position 
that Methodism is in her third general re- 
lapse, or backslidden state, since the rise of 
the first Methodist societies. I still hold that 
position, and shall prove my position in an- 
other chapter. And I pray God that a suffi- 
cient number of our preachers and laymen 
will agree in the matter, for us to organize 
our forces for the purpose of recovering the 
"lost chord," Whenever that is done, the 
revival fires will begin to burn on Methodist 
altars as in days of yore. I seriously doubt 
our having a real revival of religion in any 
other way- As long as our distinctive doc- 
trine is lying on the shelf, we are to that 
extent a fallen people, and I do not believe 
that God will send a great revival to a back- 
slidden church until she recovers from her 
baekslidings. We might inaugurate a great 
movement and get a lot of new members and 
have a great forward move along social and 
material lines. But the Y. M. C. A., or the 
Red Cross, or the Masonic Lodge, might do 
all that, and do it just as well as the Church 
can do it. But I am speaking of a real revi- 
val of religion, in which sinners are brought 
under conviction, and are converted; back- 



14 The Lost Chord of Methodism 

sliders are reclaimed, and believers sancti- 
fied; such revivals as Methodism had in 
other days. 

Now, there are those among us today who 
don't hesitate to say that they don't want to 
see a revival after the old order. Elmer T 
Clark, for example, in the July number of 
the Centenary Bulletin, says that there will 
be no shouting, and probably no tears shed, 
and no agonizing and praying through at the 
altar, in the coming revival. He is evidently 
going to bring in some Unitarian evangelists 
to hold our meetings for us. The Church is 
almost frozen to death now, because of such 
revivals- ( ?) as Mr. Clark suggests. Let us co- 
operate with Dr. Goddard, who says we must 
have a real pentecostal revival. 

I would travel across two states in order 
to be in such a revival as we used to have in 
my boyhood days, and I am only forty-two 
years old. I came from the old Amite cir- 
cuit where we used to have real revivals, 
and I cannot become accustomed to any oth- 
er kind. In the minds of many of the pres- 
ent generation of preachers, those revivals 
we had twenty-five years ago are entirely 
out of date. 

Our own brother, Rev. J. H. Ingram, re- 
marked to me on one occasion : "I'll be glad 
when we quit trying to have revivals." i 
asked him what would take their place? He 



.4 .id How to Find It 15 

said we will hold institutes, at which we will 
deliver our message and turn the people 
loose. Speaking of the revivals of other days 
that our fathers held, he said: "It is a won- 
der to me that they did anything, they got at 
things in such an awkward way." That was 
seven years ago, and I have not yet com- 
pletely recovered from my shock. I simply 
relate the matter to show the tendency today- 
There would be no Methodist Church, had 
there been no great revivals. Noah Porter 
said : "The hope of the Church is in revivals 
of religion — continued, powerful, and gener- 
al revivals." 

Lord Macauley ridicules those writers of 
"books called Histories of England" who fail 
ed to see that among the events which have 
determined that history, is the rise of Meth- 
odism, which was in itself a revival. 

Lecky said: "The religious revolution un- 
der the Wesleys and Whitefield exercised a 
profound and lasting influencce, not only up- 
on the Established Church of England, but 
upon the moral forces of the nation;" and 
that it was "of greater historic importance 
than all the splendid victories by land and 
sea, under Wm. Pitt." 

Mr. Roosevelt, in his book, "The Winning 
of the West," says : "The fiery hearts of the 
American people were not stirred to the 



16 The Lost Chord of Methodism 

depths of their natures till Methodism work- 
ed its way to the wilderness." 

Such is the history of revivals in other 
days. Shall we relegate them to other gen- 
erations ? 

Isaac Taylor asked this pertinent question 
on one occasion : "If the hand of God should 
be acknowledged in that work Whitefield and 
Wesley effected, can we think that that hand 
has been withdrawn from the spheres of 
human affairs? Shall the Reformation of 
the sixteenth century, and Methodism of the 
eighteenth, continue onward? or shall they 
stop and be looked back upon, ages hence, as 
a dawn that was followed by no day?" 

As I see things, we as a Church, have 
drifted so far from the original purpose of 
the founders of Methodism that they would 
be unable to locate their followers should 
they come back to earth, were it not for the 
name we retain. "A name that thou livest 
and art dead." Rev. 3:1. In our so-called 
revivals, we not only do not have believers 
sanctified, but it is a rare thing we have any 
real conversions. They merely hold up the 
hand or sign a card and join the Church. 
Our own Bishop Kilgo, in an article in the 
New Orleans Christian Advocate said: "J 
thank God that I joined the Church back in 
the days when men were at least supposed to 
have been converted." 



And Ho%v to Find It 17 

What have we today as a result of having 
repudiated Methodist doctrine and Method- 
ist usage? I answer that we have a Church 
in which worldliness and sin and wickedness 
and debauchery and deviltry of every kind 
and description have come to be about as 
general in the Church as out of it. If there 
ever was a time when the line of demarka- 
tion between the world and the Church was 
obliterated, that time is now. Facts are 
facts, and that is one of them. 

"Is there no balm in Gilead; is there no 
physician there? Why then is not the health 
of the daughter of my people recovered?" 
Jer. 8:22. If the disease is not healed, and 
that quickly, the patient will die. The only 
remedy is an old one, and that is to return to 
first principles. Let our motto be: Back to 
Wesley. "Stand ye in the ways and see, and 
ask for the old paths, where is the good way, 
and walk therein, and ye shall find rest for 
your souls," Jer. 6:16. Many of our wise 
twentieth century preachers laugh at any 
suggestion of returning to first principles. 
Yet there is a great distance between their 
life and ministry and those of the early 
Christians, or even the early Methodists. 
We haven't the power in our ministry that 
they had. I here recall a conversation I had 
with W H. Mounger, of our Conferencce. I 
spoke of the Methodist Church and ministry 



18 The Lost Chord of Methodism 

losing their power, and he said in that posi- 
tive way of his: "They keep on talking about 
power, power, power, I wish they would tell 
me what they mean by power." Before we 
separated, however, he remarked that dur- 
ing his early ministry he was much more 
successful in holding revivals than he is to- 
day. He did not fail to let me know that he 
did not think much of this Wesleyan doc- 
trine and Wesleyan methods. After I had 
preached from, "Have ye received the Holy 
Ghost since ye believed?" I asked all who 
were conscious of having this fulness to 
stand. Not a one stood. I then asked all 
who desired the fulness and would pray for 
and seek it to kneel at the altar. Quite a 
number came and knelt, among them being 
some Baptists. Brother Mounger reminded 
me that Bob Collins and I were the only ones 
in the Conference who do things in that way 
All this came about in a very pleasant way 
There was no contention. I am only endeav- 
oring to show how far we have departed 
from the doctrines and customs of our fath- 
ers ; that we have reached the point of pity- 
ing and ridiculing them. 

Professor William James, of Harvard, 
who ranks as America's greatest philoso- 
pher, says : "We who have arrived at the age 
of sixty, have witnessed such changes, as 
make the thought of a past generation seem 



And How to Find It 19 

as foreign to its successor, as if it were the 
expression of a different race of men." It is 
true. "The theological views and doctrines 
that spoke so lovingly to our fathers," says 
Professor James, "sound as old to most of us 
as if it were some outlandish, savage relig- 
ion." Or, in other words, our fathers and 
mothers were so far from the truth that they 
would appear today as belonging to a dif- 
ferent race of people, and that their religion 
was no more than an outlandish, savage re- 
ligion. My God, my God! where are we 
drifting? Have we reached the point where 
the people will no longer "endure sound doc- 
trine?" I am painfully conscious of the fact 
that whenever a preacher goes to contending 
for the old paths, he is branded as a pessimist 
and behind the times. But thank God, we 
have reached the turning point. Multitudes 
of laymen, college professors, and business 
men, are beginning to cry out. 

Mr. Richard Edmonds, Editor Manufac- 
turer's Record, says: "Above all else this 
country needs a nation-wide revival of old- 
fashioned prayer meeting religion." 

The editor of the Wall Street Journal, of 
New York City, has said: "What this coun- 
try needs above all else, is not more money ; 
it is not more stocks and bonds; it is not 
better railroad and steamboat facilities; not 
better business methods; but what we need 



20 The Lost Chord of Methodism 

above everything else is more of the old-time 
scriptural piety in the homes of the Ameri- 
can people." Thus, we see, men outside of 
the ministry — men who are in position to 
see and know our condition, recognize that 
not only Methodism, but all Christendom 
has departed from the truth, and that the en- 
tire land is suffering as a result. The way 
out of this deplorable condition is clearly 
outlined in the word of God, and duly inter- 
preted in our Methodist standards. To ef- 
fect a cure we must get at the seat of our 
trouble. Learned theologians, Methodist 
and others, have delved deeply into this mat- 
ter; so, let us see what they have to say. 



CHAPTER II. 

The Doctrine Stated. 

1 cannot here go into an extended discus- 
sion of the doctrines of grace from man's 
fall to his glorification. That is not the pur- 
pose of this little book. I am taking for 
granted that we all are agreed that all men 
are fallen in Adam. "That by the sin of one 
man, death passed upon all men." Rom. 
5 :12. We are also agreed that men are re- 
deemed by the shed blood of Christ. The 
question is, Does the blood of Christ merely 
atone for our actual sins and transgressions, 
or does it reach the seat of our trouble and 
cleanse our polluted, depraved nature? If 
so, how and when is the work done? Is it 
done in regeneration, or in sanctification ? 
If it is done in sanctification, does its accom- 
plishment require a life-time of "growth in 
grace," or does God offer to cut short the 
work and give us full salvation now ? 

I shall, in the language of St. Luke, "set 
forth in order a declaration of those things 
which are most surely believed among us;" 
or, at least, among our fathers. 

First of all, we must recognize the twofold 
nature of our fallen and sinful condition — 
namely, (1) our actual transgressions; and 
(2) our sinful disposition. We must recog- 

21 



22 The Lost Chord of Methodism 

nize also the fact that Christ "truly suffered, 
was crucified, dead, and buried, to reconcile 
his Father to us, and to be a sacrifice, not 
only for original guilt, but also for actual 
sins of men." See our Second Article of 
Religion. 

In our Seventh Article of Religion we read 
that this original guilt, or sin, "is the corrup- 
tion of the nature of every man, that natur- 
ally is engendered of the offspring of Adam, 
whereby man is very far gone from original 
righteousness, and of his own nature inclin- 
ed to evil and that continually." 

Some of our modern theologians are en- 
deavoring to establish the theory that we are 
not born into this world with a fallen nature 
— that we are naturally religious. Our fath- 
ers, however, believed with David, that "in 
sin did my mother conceive me, behold I was 
shapen in iniquity ;" and with God when He 
said, "Every imagination of the thoughts of 
his heart is only evil continually." 

This original sin, or sin-principle, is 
termed by the Apostle Paul, "the old man," 
"the carnal mind," "sin that dwelleth in 
me," "the roots of bitterness," "this body of 
death." In the Methodist ritual it is termed 
the "old Adam." Plato, the great philoso- 
pher, calls it, "natural wickedness." Pytha- 
goras named it, "the fatal companion, the 
noxious strife that lurks within us, and was 



And How to Find It 






born along with us." Cicero argued that 
"Men are brought into life, with a soul prone 
to divers lusts." Whatever name may be 
given it, it is that something within us that 
gives us trouble. 

Now, for the remedy. What does God pro- 
pose to do for us? The first thing we are 
commanded to do is to "repent and believe 
the gospel," to "believe and be baptized for 
the remission of sins." When we do that 
God forgives all our past sins, our actual 
transgressions, and adopts us as children of 
His ; members of the heavenly family. This 
act of divine mercy is known in theology as 
justification, pardon, or regeneration. The 
orthodox view is that we have left within 
us that "carnal mind," that disturbing ele- 
ment, that trouble maker. 

Paul recognized it in the Christians at 
Corinth when he addressed them as "babeo 
in Christ," who were "yet carnal." 1 Cor. 
2:1-3. 

As this little book is intended for Chris- 
tians, let us leave these first "principles of 
the doctrine of Christ . not laying again 
the foundation of repentance from dead 
works, and of faith toward God," but let us 
pass on to those things pertaining to perfec- 
tion, or entire sanctification. It is taken for 
granted that all who read this little book are 
in a state of salvation; a saved state, that 



24 The Lost Chord of Methodism 

they are justified, born of God, regenerated, 
and that they recognize that there is remain- 
ing sin in the heart; that there is a prone- 
ness to evil ; a something that still gives them 
trouble. This state is well expressed by the 
fact in the old hymn, "Prone to wander, Lord 
I feel it, Prone to leave the God I love." 

Paul expressed it thus: "For I delight in 
the law of God after the inward man ; but I 
see another law in my members, warring 
against the law of my mind, and bringing me 
into captivity to the law of sin which is in my 
members. 0, wretched man tbat I am ! who 
shall deliver me from this body of death?" 
Rom. 7 :22-2 1. It matters not whether Paul 
is speaking of himself, or speaking as our 
representative. The justified, or saved state 
is implied. The unsaved do not "delight in 
the law of God after the inward man." 

Let us bear in mind that the justified state 
is within itself an exalted state. Many have 
supposed that sanctification implies a sinless 
life. It does; but justification or regenera- 
tion implies a sinless life also. "Whosoever 
is born of God, doth not commit sin." "Ho 
that committeth sin is of the devil." "In this 
the children of God are manifest, and the 
children of the devil; whosoever doeth not 
righteousness is not of God, neither he that 
loveth not his brother." 1 John 3:4-10. 

What wc need is to get rid of that sin- 



And Hoiv to Find It 25 

principle that makes us want to do the works 
of the devil — that makes us live the "up-and- 
down" life. Dr. Adam Clarke, the world's 
greatest Bible Commentator, said: "Sin ex- 
ists in the soul after two modes or forms; 
guilt, which requires forgiveness, and pollu- 
tion, which requires cleansing." That is the 
whole Wesleyan proposition in a nutshell. 
That two distinct works of grace, (1) justi- 
fication or regeneration, and (2) entire sanc- 
tification, are necessary to the removal of 
these "two modes or forms of sin." This has 
heen the bone of contention in Methodism 
from the beginning. 

Forgiveness for our actual sins or guilt, 
takes place in justification ; while the cleans- 
ing of the pollution, or carnality, takes place 
in sanetification. The first work of grace 
coming as a result of repentance and faith, 
while the second work of grace comes as a 
result of consecration and faith. A sinner 
does not consecrate ; he repents and cries for 
mercy. It takes a Christian to consecrate. 
In the first act, we come to God as a dead 
sacrifice— dead in trespasses and sins ; while 
in the second act, we come as living sacri- 
fices, presenting "our bodies a living sacrifice, 
holy, and acceptable to God, which is our rea- 
sonable service." 

All the old line evangelical denominations 
are practically agreed on the points thus far. 



26 The Lost Chord of Methodism 

Not one of them as far as I can find teaches 
that the heart is cleansed or purified in con- 
version or regeneration. 

Mr. Wesley's own words are: "Sin does 
remain in one that is justified, though it has 
not dominion over him. For he has not a 
clean heart at first. It is by no means true 
that inward sin is then totally destroyed, 
that the root of pride, self-will, anger, love 
of the world, is then taken out of the heart, 
or that the carnal mind and the heart bent to 
backsliding, are entirely extirpated." See 
Wesley's sermons on "Sin in Believers," and 
"The Repentance of Believers." 

The Episcopalian Church says in her 
Ninth Article of Religion, "This infection 
doth remain ; yea, in those that are regenera- 
ted." 

While the Baptist Church claims to have 
no articles of faith, they have a compendium 
of their theology entitled "Christian Doc- 
trines," written by Dr. Pendleton, one of 
their leading divines, in which he has a chap- 
ter on "Sanctification," in which he says : 
"Regeneration breaks the power of sin and 
destroys the love of sin, so that whosoever 
is born of God does not commit sin in the 
sense of being the slave thereof ; but it does 
not free the soul from the presence and pol- 
lution of sin. Alas; the regenerated know 
full well that sin remains in their hearts." 



And How to Find It 27 

The Presbyterian Church, in her "Confes- 
sion of Faith" says : "When God converts a 
sinner, and translates him into a state of 
grace, he freeth him from his natural bond- 
age under sin ; yet, by reason of his remain- 
ing corruption he doth not perfectly nor only 
will that which is good; but also will that 
which is evil." Chapter 9, Section 4. 

So it is clear that we all agree that the 
heart is not made pure in conversion. The 
Scriptures declare expressly that none but 
the pure in heart shall see God. That being 
true, it behooves us to look into the second 
work of grace. 

Richard Watson, in his theological insti- 
tutes, after treating the doctrine of justi- 
fication or regeneration, says : "We have al- 
ready spoken of justification, adoption, re- 
generation, and the witness of the Spirit, 
and we proceed to another as distinctly 
marked and as graciously promised in the 
Holy Scriptures: this is the entire sanctifi- 
cation or the perfected holiness of believers." 
Mr. Watson further says: "That a distinc- 
tion exists between a regenerated state and 
a state of entire and perfect holiness, will be 
generally allowed 1 . Regeneration, we have 
seen, is concomitant with justification; but 
the apostles, in addressing the body of be- 
lievers in the churches to whom they wrote 
their epistles, set before them, both in the 



28 The Lost Chord of Methodism 

prayers they offer in their behalf, and in the 
exhortations they administer, a still higher 
degree of deliverance from sin, as well as 
higher growth in Christian virtues." He 
gives two passages of Scripture to prove his 
statement: 1 Thess. 5:23, and 2 Cor. 7:1. 
Mr Watson says that this experience is "as 
distinctly marked and as graciously prom- 
ised in the Holy Scriptures as regeneration." 

Our young preachers will find that Mr. 
Sheldon, in his "System of Christian Doc- 
trine," which book was substituted for Wat- 
son's Institutes, is just as positive as Mr 
Watson, and sets the ideal just as high, and 
affirms that this earthly life is, generally 
speaking, too short for such a state to be 
reached by discipline, but that no man can 
deny that God can do the work for us. In 
other words, it is not to be obtained by 
"growth in grace," but by a special work of 
grace. You observe that Mr Watson says 
that "regeneration is concomitant with jus- 
tification." That is, they come together, and 
are inseparable. In this work of grace we 
are begotten of God ; our actual sins are for- 
given; but we are not cleansed from inward 
pollution ; this is done in sanctification. This 
is where the second work of grace conies in ; 
or, as Mr. Wesley termed it, "the second 
blessing, properly so-called." 

Around this term, the great war, the "acri- 



And How to Find It 29 

monious controversy," has revolved, and, 
even to this day many of our people and 
preachers hate such terms as "second bless- 
ing," "second work of grace," worse than the 
devil hates holy water. I don't know why, 
but they do. Personally, I am right with 
Bishop Tigert, who said: "We never have 
been specially wedded to the much-ridiculed 
phrase, 'second blessing,' but we have always 
contended that better than any other single 
phrase it sums up the essentials of the Wes- 
leyan and scriptural doctrine, namely, (1) 
the incompleteness of regeneration; (2) the 
ordinary necessity of a second work, both 
gradual and instantaneous; and (3) its 
completeness and attainableness in this life." 
He then quotes the following verse from one 
of Charles Wesley's hymns, in which he says 
the doctrine is clearly stated : 
"Breathe, breathe, thy loving Spirit 

Into every troubled breast ! 
Let us all in thee inherit, 

Let us find that second rest ; 
Take away our bent to sinning ; 

Alpha and Omega be ; 
End of faith, as its beginning, 

Set our hearts 1 at liberty." 

We need not be contentious for terms. The 
Holy Scriptures abound with such expres- 
sions as "baptized with the Holy Ghost," 
"the fulness of God," "sanctification," "per- 



30 The Lost Chord of Methodism 

fection," "perfect love," and many others. If 
we would look more for the experience, and 
less for terms, it would be well. 

At the Centennial Council of American 
Methodism, held in Baltimore in 1884, which 
was composed of delegates from eight of 
the leading branches of Methodism in the 
United States a pastoral address to Meth- 
odist people was drawn up and published. 
Our own sainted, Bishop Wilson was on the 
committee appointed to prepare the address. 
In this address we read: "We remind you, 
brethren, that the mission of Methodism is 
to promote holiness. Holiness is the ful- 
ness of life, the crown of the soul, the joy 
and the strength of the church." "It is not a 
sentiment, nor an emotion, but a principle 
inwrought in the heart, the culmination of 
God's work in us, followed by a consecrated 
life. In all the borders of Methodism the 
doctrine is preached, and the experience of 
sanctification is urged. We beseech you, 
brethren, stand by your standards on this 
subject. Our founders rightly interpreted 
the mind of the Spirit, and gave us the truth 
as it is in Jesus. Let us not turn from them 
to follow strange lights, but rather let us 
believe their testimony, follow their example, 
and seek purity of heart by faith in the 
cleansing blood, and then, in the steady line 
of consecrated living, 'go on unto perfec- 



And How to Find It SI 

tion.' " If it was the truth then, it is the 
truth today, and will be the truth until the 
Judgment. You will observe that the ad- 
dress sets forth the doctrine as being an "ex- 
perience," the "fullness of life." It is not 
called a "second blessing," yet it is implied. 
To say the least of it, it is a special work of 
grace, wrought in the heart of the believer, 
or the regenerated, and is the "culmination 
of God's work in us." In other words, it is 
the finishing touch of a work already begun. 
"Growth in grace" is neither barred nor hin- 
dered. We are growing all the time, both be- 
fore and after sanctification. Sanctification 
puts us in good growing condition. We are 
already branches of the vine, and bearing 
some fruit, but now the Husbandman purg- 
eth us that we may bring forth more fruit. 

We are also reminded in the address that 
holiness) or sanctification is not a mere sen- 
timent, nor an emotion, but a principle in- 
wrought in the heart. One of my stewards 
at Crenshaw, Brother Will McDade, asked 
Rev. J. R. Countiss what about sanctification ; 
and the reply was, "It is no more than an 
emotional wave that passes over some peo- 
ple. It soon passes off." I give it as Brother 
McDade gave it to me. To settle this matter 
in your mind, if it is not already settled at 
this point, I will quote from the late Dr. 
Daniel Steele, of New York City, one of the 



32 The Lost Chord of Methodism 

leading men of the M. E. Church. Dr. Steele 
says there are three kind's of baptism, or full- 
ness of the Spirit — the "ecstatic" or "emo- 
tional" fullness; the "charismatic" or "pro- 
phetic" fullness; and the "ethical" or 
"moral" fullness — "the fullness of right- 
eousness." It is an easy matter to trace 
all three of these effects in the case of 
the apostles on the day of Pentecost, as well 
as in the case of Wesley, Fletcher, McKen- 
dree and a host of others. 

Brother Countiss is in line with Dr. J. D. 
Barbee and others, but is not in line with 
Mr. Wesley and the Methodist standards. 
About twenty years ago Dr. Barbee preached 
a sermon on sanctification before the Flori- 
da Annual Conference, in which he made the 
statement that "The Holy Scriptures do not 
teach that sanctification is 'a definite experi- 
ence' at all; but they do teach that justifica- 
tion and regeneration are such, and the evi- 
dence of each is explicitly stated." 

The Conference, by vote, requested the 
Doctor to have his sermon published in 
pamphlet form for distribution throughout 
the Church. He did so. Our Publishing 
House advertises the sermon from the above 
quotation, in the late catalogue. But the 
above pastoral address says that it is an ex- 
perience. So said Mr. Wesley and the early 
Methodist fathers, and so say the Scriptures. 



And How to Find It 33 

In their quadrennial address of 1894, our 
own ten bishops say: "The privilege of be- 
lievers to attain unto the state of entire 
sanctification or perfect love, and to abide 
therein, is a well-known teaching of Method- 
ism. Witnesses to the experience have never 
been wanting in our Church, though few in 
comparison with the whole membership. 
Among them have been men and women of 
beautiful consistency and seraphic ardor; 
jewels of the Church. Let the doctrine still 
be proclaimed and the experience still be tes- 
tified." 

This is the last strong plea from our bish- 
ops on the matter I have been able to find. 
They usually, or always probably, make some 
reference to the work of the Holy Spirit in a 
general way, but you observe that the writers 
of the above addresses were very definite. 
We can readily see from the tone of these 
addresses that there was a degree of unrest 
upon the part of the bishops. That was the 
beginning of this present relapse, or back- 
slidden state, that we are now in the midst 
of. Our present College of Bishops could no 
more send out an address saying, "In all the 
borders of Methodism the doctrine is preach- 
ed, and the experience of sanctification is 
urged," than they could say that the Millen- 
nium is on. 



CHAPTER III. 

The Doctrine Stated (Continued) 

We have seen that the old-line evangelical 
denominations, together with the leading 
theologians and philosophers agree that 
we are born into this world with a pol- 
luted, sinful nature. We have seen also that 
these same denominations agree that we are 
not cleansed of this pollution in regenera- 
tion; that, while our actual transgressions 
are forgiven, and we are cleansed from ac- 
quired depravity, there still remains what is 
termed inherited depravity, or the carnal 
mind. They also agree that we must be 
cleansed from this inward depravity, that we 
must be pure in heart as well as in life, be- 
fore we are fit subjects for heaven. There- 
fore, the next question for our consideration 
is, When and how is this to be done? It is not 
difficult to see the necessity of its removal. 
Call this something what we may, it gives us 
trouble until it is removed. Every converted 
man or woman has certain degrees of inward 
disturbance and trouble. They may not yield 
to it, for it can and must be kept under sub- 
jection by the regenerated man. Though he 
may not violate any of God's moral laws, this 
something leads to quick temper, sharp say- 
ings, unkind feelings towards others, "doubt- 

34 



And How to Find It 35 

ings within and fears without," all of which 
keep a man in turmoil a great part of his 
time. He does not have victory all the time. 
His love and peace and joy are not perfect 
and full all the time. They are mixed with 
their opposites. Now, God proposes to take 
that disturbing element out of us and set us 
free. The question is, When and how does 
He propose to do it? There are different 
theories. 

Roman Catholicism teaches that it will be 
done in the fires of purgatory- 
Calvinism teaches that it will be done in 
the hour and article of death — just before 
the soul starts to leave the body. 

Christian Science disposes of it by sup- 
posing that it does not exist, that the exist- 
ence of sin or even the devil is only an 
imagination upon our part. 

Others believe that it is done in regener- 
ation. They say that God does not do things 
by halves; that He does a complete work of 
regenerating and cleansing in one act. This 
theory was first advanced by Count Zinzin- 
dorf, an old German, "a theory which," says 
Mr. Wesley, "was never heard of until yes- 
terday." 

The Wesleyan theory is that we may be 
cured of this malady by a special work of the 
Holy Spirit, and that it may be done now, in 
a moment. He admits that the great major- 



36 The Lost Chord of Methodism 

ity of Christians defer the matter until just 
before death ; but he contends that the work 
may, and should be cut short and be done 
now. This theory was held by the great 
leaders of early Methodism, as is shown in 
other chapters of this book. 

At the close of my sermon at Coldwater, 
from the text, "Have ye received the Holy 
Ghost since ye Believed," our scholarly broth- 
er, Rev. T. W Dye, came to me in that brisk 
way of his, saying: "Preacher, you fellows 
are wrong about that matter ; it doesn't take 
God twice to do His work." I quoted Dr. 
Adam Clarke, who said, "I have been twenty- 
three years in the Methodist ministry. Dur- 
ing that time I have met many thousands of 
Christians living in different states of grace, 
and I have never met one who claimed to 
have been both justified and sanctified at the 
same time." 

Mr. Wesley said : "In London alone I found 
six hundred and fifty-two members of our 
Society, who were exceedingly clear in their 
experience, and of whose testimony I could 
see no reason to doubt and everyone 

of these (after the most careful inquiry, I 
have not found one exception either in Great 
Britain or Ireland) has declared that this 
deliverance from sin was instantaneous ; that 
all the change was wrought in a moment. 
Had half of these, or one-third, or one in 



or? 



And Hoiv to Find It 37 

twenty, declared that it was gradually 
wrought within, I should have believed this 
in regard to them., and thought some were 
gradually sanctified and some instantaneous- 
ly. But as I have not found, in so long a 
space of time (more than thirty years) a sin- 
gle person speaking thus; as all who believe 
they are sanctified, declare with one voice, 
that the change was wrought in a moment ; I 
can but believe that sanctification is common- 
ly, if not always, an instantaneous work." 

Again, Mr. Wesley says, this work of 
cleansing is not done, "till it please our God 
to speak to our hearts again — to speak the 
second time. 'Be clean;' and then only the 
leprosy is cleansed. Then only the evil root. 
the carnal mind, is destroyed ; inbred sin sub- 
sists no more." 

Now, some will tell you that the sin-prin- 
ciple is not destroyed; but that we are only 
given grace to keep it under control. But 
you observe that Mr. Wesley uses the word 
"destroyed." What is his authority? What 
say the Scriptures? In them we find such 
words and terms dealing with this sin prin- 
ciple as these: "Purge," "cleanse from," "put 
away," "take away," "put off," "crucify,'' 
"destroy," "lay aside," "rooted out," "pluck- 
ed up," "removed," "purify." And when 
that work is done, there is no more tendency 
to sin ; no more proneness to evil ; all our de- 



38 The Lost Chord of Methodism 

sires and inclinations are in the opposite di- 
rection from those old evil tendencies. Our 
temptations are from without, and not from 
within. We can now rejoice when we are 
persecuted, and pray for them who despite- 
fully use us. 

This does not mean that we are free from 
mistakes and infirmities and ignorance. This 
will never be this side of the resurrection. 
Such a state as that requires not only sancti- 
fication, but glorification. Mr. Wesley says: 
"We mean by one who is perfect, one in 
whom 'is the mind which was in Christ,' and 
who so 'walketh as Christ also walked;' a 
man 'that hath clean hands and a pure heart,' 
or that is 'cleansed from all filthiness of flesh 
and spirit." "We understand hereby 

one whom God hath 'sanctified throughout, in 
body, soul, and spirit;' one who 'walketh in 
the light as He is in the light ; in whom is no 
darkness at all; the blood of Jesus Christ 
his Son having cleansed from all sin.' " 

Mr. Wesley further says: "This man can 
now testify to all mankind, 'I am crucified 
with Christ; nevertheless I live; yet not I, 
but Christ liveth in me.' He is 'holy as God 
who called him is holy, both in heart and in 
all manner of conversation.' . . In a word, 
he 'doeth the will of God on earth, as it is 
done in heaven.' " 

Brethren, I mxist confess, that such a state 



And How to Find It 39 

of holiness as that will undoubtedly make 
Methodist preachers and laymen, men and 
women, throw away their tobacco and snuff, 
and quit telling smutty jokes, and using 
slang. Honestly, before God and man, I 
would rather have my daughter attend a 
clean picture show, or a play, any time, than 
to have my son, if I had one, slobbering with 
his tobacco, and telling smutty yarns, as I 
see and hear some Methodist preachers do- 
ing. For God's sake, and for humanity's 
sake, and for common decency's sake, let us 
have a cleaning up. No such preacher or 
layman would know a Holy Ghost baptized 
man if he were to meet one in the road. I do 
not, and cannot believe and never have be- 
lieved that our Savior and His apostles ever 
stepped aside after preaching, or any other 
time, and indulged in any such filthy and vile 
conduct. Old Judas probably slipped off 
down en the street with some of the boys and 
did so ; but none of the others. 

Billy Sunday and Dr. Wilson, of the Anti- 
Saloon League, have my support and prayer, 
when they say that the next fight, now that 
the saloon has been outlawed, will be waged 
on tobacco. Several years ago the League 
brought out the fact that the American peo- 
ple were spending annually, one billion and 
eight hundred million dollars for booze, and 
one billion and two hundred million dollars 



40 The Lost Chord of Methodism 

for tobacco. A total of three billion dollars. 
Somebody else brought out the fact that 
when all the evangelical denominations in 
the United States call on those same Ameri- 
can citizens for money for foreign missions, 
they pay the trifling sum of twenty-five mil- 
lion dollars. In other words, for every dollar 
that we pay toward evangelizing the world, 
we pay seventy-two dollars for strong drink. 
Or, for every dollar we pay for the evangeli- 
zation of the world, we pay forty-eight dol- 
lars for tobacco, in order that we might spit 
forked and wallow in a little more filth. 
Christians cannot afford to be party to any 
such God-forsaken business. My father and 
mother did not know these facts, or they 
would have thrown pipes and tobacco to the 
four winds of the earth. In fact, no such 
facts existed in their day. Father used to 
send me to the woods after green dogwood 
bark for him to chew, trying to get rid of the 
desire for tobacco. He would also buy No-to- 
bac tablets and use them. Mother felt 
ashamed of her old pipe as long as she lived. 
Had Bishop Morrison happened along and 
told them how he took the matter up with 
God years ago, and got rid of the desire which 
has not returned to this day, that would have 
settled the matter with them. 

The doctrine under discussion is the reme- 
dy for every evil. It will give us the victorv 



And How to Find it 41 

over these things. When you were baptized, 
if you are a Methodist, the minister prayed 
from our Ritual that God would "Grant that 
the old Adam in this child (or man, or wo- 
man) may be so buried, that the new man 
may be raised up in him. Grant that all car- 
nal affection may die in him, and that all 
things belonging to the Spirit may live and 
grow in him." He also prayed that you 
might "also be endued with heavenly vir- 
tures," . and that you might "receive the 
fullness of God's grace." 

Back behind all that, our Savior prayed 
that both you and "all who shall believe on 
me through their word," that is the preach- 
ing of the apostles, might be sanctified. Have 
those prayers been answered for you? 

Don't you attempt to answer this impor- 
tant question by saying that you were sancti- 
fied when you were converted. Or, that 
sanctification means only "a setting apart 
from a common to a sacred purpose," as 
some preachers preach. If that was all that 
the word means, those filthy fellows men- 
tioned above would not get by with it; for 
they have not separated from that which is 
common and unclean. But that is only half 
the meaning — hardly half. 

Mr. Webster tells us that the word sancti- 
fy means not only "to set apart," but "to pur- 
ify." Dr. Adam Clarke gives both meanings, 



CHAPTER IV 

Methodism's Third Relapse. 

I promised to prove that we as a Church 
are in our third general relapse, or back- 
slidden state since the organization of the 
Methodist societies in England in 1739 ; that 
this state is perfectly evident from the char- 
acter of our present-day so-called revivals, 
and the spiritual state of the Church in gen- 
eral ; and that all this is the direct result of 
our having repudiated that distinctively 
Methodist doctrine, generally known as en- 
tire sanctification, or full salvation from all 
sin, both original guilt and actual transgres- 
sion. See our Second and Twentieth Arti- 
cles of Religion. You may say that we have 
not repudiated this doctrine. We will see. 
Of course our General Conference has not by 
actual vote done so. It hasn't that authori- 
ty. Yet in practice we have virtually laid 
it on the shelf. I take tor granted that all 
our preachers who have finished their course 
of study, know that Mr. Wesley, John Fletch- 
er, Adam Clarke, Francis Asbury, and Wm. 
McKendree, and a host of others, not only 
preached the doctrine in a definite way, but 
urged believers to seek the experience at the 
altar, and to expect the blessing now. 

42 



And Hotv to Find It 43 

Bishop Mouzon, while holding the Louis- 
iana Conference a few years ago made this 
statement: "The time has come when the 
doctrine of entire sanctification must he re- 
instated in our Methodist pulpits." That 
sounds very much like we have abandoned 
the doctrine. I am forty-two years old, and 
I have never heard a single one of our bish- 
ops, presiding elders, or pastors preach it in 
a definite way, urging believers to seek the 
experience now. I see them call for the peo- 
ple to reconsecrate; but I observe that such 
reconsecrating does not carry us anywhere. 

Let us go back to the beginning and run 
down through the years to the present time. 
Mr. Wesley writes: "In the year 1729 my 
brother Charles and I, reading the Bible, saw 
we could not be saved without holiness; fol- 
lowed after it and incited others so to do." 
Mr. Wesley uses the terms, holiness, sancti- 
fication, Christian perfection, and perfect 
love interchangeably, meaning the same 
thing. He says further: "In 1737, we saw 
that this holiness comes by faith. In 1738, 
we saw likewise that men are justified before 
they are sanctified." He uses the terms, 
justification, conversion, and regeneration, 
interchangeably, as meaning the same thing. 
From this time on he exhorts his preachers 
to preach the doctrine "constantly, strongly, 
and explicitly," In 1766 John wrote to 



44 The Lost Chord of Methodism 

Charles, saying: "Insist everywhere on full 
salvation. Press the instantaneous blessing." 
But it is not long until we see a decline. In 
1768 he writes to Charles again, saying: "I 
am at my wit's end with regard to two things 
— the Church and Christian Perfection. Un- 
less both you and I stand in the gap in good 
earnest the Methodists will drop them both." 

He did not want to see his followers leave 
the established Church; nor did he want to 
see them give up the doctrine of Christian 
Perfection. They did both. During this de- 
cline he wrote to two of his preachers saying : 
"You have over and over denied instanta- 
neous sanctification, but I have known and 
taught it above these twenty years." 

These two preachers have many successors 
in the Methodist ministry today, eating 
Methodist bread and jingling Methodist dol- 
lars in their pockets while denying her doc- 
trines. 

During this same decline, Dr. Adam 
Clarke speaks out, saying: "If the Method- 
ists give up preaching entire sanctification, 
they will lose their glory Many make a vio- 
lent outcry against this doctrine." Then he 
asks : "Is it too much to say that they neither 
know the Scripture nor the power of God?" 
But soon we begin to read of great revi- 
vals. Mr. Wesley visits many of the back- 
slidden churches and preaches a series 1 of 



And How to Find It 45 

eermons on Christian Perfection to good ef- 
fect. In 1775 he writes : "Indeed, this I al- 
ways observe, wherever a work of sanctifi- 
cation breaks out, the whole work of God 
prospers." In August, 1776, he writes: 
"Here I found the plain reason why the work 
of God had gained no ground in this circuit 
all the year. The preachers had given up 
the Methodist testimony. Eifcer they did 
not speak of perfection at all (the peculiar 
doctrine committed to our trust), or they 
spoke of it in general terms, without urging 
the believer to 'go on unto perfection,' and 
to expect it every moment. And wherever 
this is not earnestly done, the work of God 
does not prosper." 

During this revival period Bishop Asbury 
says: "Our Pentecost is come in some 
places for sanctification. I have good rea- 
sons to believe that upon the eastern shore 
four thousand have been converted since the 
first of May last, and one thousand sancti- 
fied." 

Henry Boehm, about the same time, 
writes of a meeting, saying: "There were 
one hundred and forty-six converted and 
seventy-six sanctified during the day. 
During the meeting there were reported 
thirteen hundred and twenty-one conver- 
sions and nine hundred and sixteen sancti- 
fications." 



46 The Lost Chord of Methodism 

Now, as a matter of fact those old codgers 
"got after things in a very awkward man- 
ner," but they did right well, don't you 
think? It was sometime during these great 
revivals that men and women were struck 
down like they were dead. Sometimes par- 
ents would come and drag their children 
from the altar by force, but God honored the 
faithful preaching of His word, and thou- 
sands were converted, and thousands were 
sanctified. While the Rev. John Easter was 
preaching during a meeting in the forest, 
suddenly, a rushing sound as of a mighty 
wind swept down upon his great congrega- 
tion. "All eyes were instantly turned up- 
ward, but no storm had smitten the forest; 
not a twig, not a leaf stirred ; still the awful 
sound swept over and around them. In- 
stantly several hundred horses broke from 
their fastenings and rushed wildly in all di- 
rections through the woods. Hundreds of 
men and women fell flat on the ground, 
struck down by the mighty power of God. 
The cry of conviction that arose was appall- 
ing, even the holiest Christians trembled in 
the presence of that mysterious sound. The 
work of conversion was as instantaneous as 
the work of conviction, and many were the 
witnesses for Christ that arose in the midst 
of that awe-struck multitude. And the work 
spread like fire in dry stubble, and hundreds 



And How to Find It 47 

were added to the Church. At some of the 
camp meetings as many as five hundred peo- 
ple Shave fallen prostrate at the altar during 
a single service." 

But Within thirty or forty years we see 
another decline. The doctrine of entire 
sanctification again meets with opposition. 
In their pastoral address in 1824 the bishops 
ask: "Do we insist on the witness of the 
Spirit and entire sanctification? Are we 
contented to have the doctrine of Christian 
Perfection an article of creed only, without 
becoming experimentally and practically ac- 
quainted with it?" Then they say, "If Meth- 
odism gives up the doctrine, or suffer it to 
become a dead letter, we are a fallen people. 
This is the main cord that binds us together ; 
relax this and you loosen the whole system." 

By 1832, the bishops had become alarmed. 
They ask : "Why have we so few living wit- 
nesses that the blood of Jesus Christ cleanses 
from all sin? Among primitive Methodists 
this experience may justly be said to have 
been common. Now, a profession of it is 
rarely to be met with among us." 

Then they ask: "Is it not time for us to 
return to first principles?" This pastoral 
address was signed by Bishops McKendree, 
Hedding, Soule, George and Roberts. It 
sounds like it might have been written yes- 
terday. They were grieved and had become 



48 The Lost Chord of Methodism 

alarmed as they beheld the doctrine and ex- 
perience fading away, that at one time was 
considered ''the glory of Methodism." We 
observe that a change takes place soon after 
the bishops became aroused, for in 1874, in 
another address we read : 

"Extensive revivals of religion have 
crowned the labors of our preachers ; and the 
life-giving energy of the gospel, in the con- 
version of sinners and the sanctification of 
believers has been seldom more apparent 
amongst us. The boon of Wesleyan Meth- 
odism as we received it from our fathers, 
has not been forfeited in our hands." Signed 
by Bishops Paine, Pierce, Kavanaugh, 
Wightman, Marvin, Doggett, McTyeire, and 
Keener. They seem to be ready to shout be- 
cause of the recovery of the "lost chord." 

The Church passed through another period 
of great revivals, but by the beginning of 
the present century another decline is on. 
And we are today in the midst of this decline. 
About twenty-five years ago, sharp contro- 
versies, "acriminous discusion" became very 
common. J. was only a boy, but well do I 
remember them. I think it was Rev. L. S. 
Jones, who had taken his text and begun to 
preach a sermon on entire sanctification at 
the Bluff Creek camp meeting in Louisiana, 
when two pastors, Revs. J. P Haney and 
Will Harwell, called him down and insisted 



And How to Find It 49 

that the doctrine not be preached there. As 
well as I remember, that killed the meeting ; 
and they have not been able to do much since. 

What have we today? A blind man can 
answer my question. A dead, cold, formal 
Church, almost entirely destitute of spirit- 
uality. The present generation of members 
not knowing anything scarcely of the power 
of God. Of course, there are some few ex- 
ceptions. But many of them, when a preach- 
er does happen to preach the old doctrine in 
true Wesleyan style, think he is trying to 
lead them off after the Holy Rollers or the 
Tongues. They at least think that all sanc- 
tified people are .cranks and fanatics. Then, 
when another preacher comes along and 
throws cold water on the whole business of 
sanctification they are satisfied that the man 
who was preaching it is either nervous or 
crazy. 

They need to be reminded that our bishops 
back in the last century declared in their 
pastoral address, that among the witnesses 
to the experience "have been men and wo- 
men of beautiful consistency and seraphic 
ardor; .jewels of the Church." 

I was surprised at our congenial brother, 
Rev. W S. Shipman, who last year remark- 
ed to me: "Roberts, I have been thinking 
about a certain community of these second 
blessing sanctified people not far from here. 



50 The Lost Chord of Methodism 

I cannot see that they are any better than 
other folks." He closed his remarks by say- 
ing: "I am no theologian, and I sometimes 
wonder if I really know God or not." 

I don't know just what he meant by the 
latter statement. I have no way of looking 
into his heart. He is the only living man 
who can determine that matter. But I look- 
ed into the first statement. I found an in- 
terdenominational holiness camp ground 
there. The Association is composed of Meth- 
odists, Baptists, and Nazarenes. Inasmuch 
as they don't hear the old Wesleyan doctrine 
from our Methodist pulpits, they have band- 
ed themselves together and import men ev- 
ery year who will preach it, and have a ten- 
days' meeting. They are not come-outers. 
There is a Methodist Church hard-by, where 
Sunday school and prayer meetings are car- 
ried on the year round. Quite a number of 
men and women pray in public, and give 
bright testimonies. 

After learning these things, 1 inquired in- 
to the financial conditions. I learned that 
they pay all their assessments in full, which 
they say, are right heavy for their member- 
ship. Yet they say it is a rare thing when 
a Methodist pastor, even their own, comes 
to camp meeting. This is a country commu- 
nity about four miles from the nearest town. 
A good showing for a country community in 



And How to Find It 51 

the delta, don't you think? I have served in 
the delta for seven years, and I have not had 
anything like it in town or country. But 
back to my proof that we have departed 
from first principles. 

Any man who has read Methodist history, 
and reads Methodist books and papers today, 
and listens to Methodist preachers, knows 
that we are not true to our trust. Many of 
Wesley's followers have not only ceased to 
testify to the experience, and many of our 
preachers ceased to preach the doctrine, but 
they have openly denied and opposed the doc- 
trine ; while many others are either silent, or 
so indefinite that people are neither being 
converted nor sanctified under their minis- 
try. I don't mean to be unkind, but those 
are the facts in the case. I feel friendly 
and brotherly to every man whose name I 
have mentioned, or may yet mention, but we 
need to face the facts. I have voted for Dr. 
Meek and Brother Countiss for General Con- 
ference delegates since all this came up ; and 
I may vote for them again some day. They 
are fine men, as far as they go. The only 
trouble is, they don't go far enough on some 
things. 

Take our good Bishop DuBose, one of the 
great men of the Church. I am fond of him, 
but he goes astray on this doctrine. In his 
book, "The Symbol of Methodism," the 



52 The Lost Chord of Methodism 

Bishop says: "Justification is instantaneous, 
but sanctification is progressive. This is the 
preponderant teaching of Methodism." 

If I can read correctly, the "'preponderant 
teaching of Methodism," is that sanctifica- 
tion is both "progressive," (or gradual) and 
"instantaneous." Progress is both before 
and after the instantaneous work. It is oft- 
en very slow progress beforehand, as in the 
case of the apostle and others ; but a growth 
by leaps and bounds, after the instantaneous 
work. Observe the difference in the experi- 
ence, the character, and the work of those 
early Christians, before Pentecost and after. 
Now. if Bishop DuBose means by the word 
"preponderant," the majority of preachers 
of the present day, I readily agree with him ; 
but if he means the majority of those great 
men who led the Methodist hosts from 1739 
to 1894, I beg leave to differ with him. 

Aside from the above proofs I will give a 
few others. Bishop DuBose has written 
quite extensively of the lives and works of 
Bishops Francis Asbury and William Mc- 
Kendree. We will let them speak. Bishop 
Asbury wrote to Henry Smith, saying: 
"Preach sanctification directly and indirect- 
ly, in every sermon." He wrote to another, 
saying: "O purity! Christian perfection! 
O sanctification! It is heaven below to feel 
all sin removed. Preach it whether they 



And How to Find It 53 

will hear or forbear. Preach it." In his 
Journal he makes this entry during a spell 
of sickness: "I have found by secret search 
that I have not preached sanctification as I 
should have done. If I am restored, this 
shall be my theme more pointedly than ever, 
God being my helper." 

We have already seen where Bishop As- 
bury numbered the sanctified from the re- 
generated, during the great revival period 
along the eastern coast. 

Bishop McKendree, soon after his re- 
markable conversion and reception of the 
witness of the Spirit, under the ministry of 
John Easter, writes, saying: "Mr. Gibson 
preached a sermon on sanctification, and I 
felt its weight. When Mr. Easter came he 
enforced the same doctrine. This led me 
more minutely to examine the emotions of 
my heart. I found remaining corruption, 
embraced the doctrine of sanctification, and 
diligently sought the blessing it holds forth. 
The more I sought it, the more I felt the 
need of it, and the more important did that 
blessing appear. In its pursuit my soul grew 
in grace." 

Then he goes on to tell how the bless- 
ing came. One day while he was "walking 
and musing through the field" the weight 
crushed him to the ground. Suppose he had 



54 The Lost Chord of Methodism 

resented the doctrine as he listened to Tobias 
Gibson and John Easter present it. 

After he was elected Bishop, he wrote to 
Summerfield, saying: "Insist much on the 
doctrine; build up the churches herein, and 
proclaim aloud that 'without holiness, no 
man shall see the Lord." He calls it "the ut- 
termost salvation," and says, "signs will 
follow them that believe and press after it, 
and our people will bear the mark of their 
high calling, become a holy nation, a peculiar 
people." He doesn't say what will become 
of those who reject and fight it. 

I have already referred to the eloquent and 
scholarly brother, Rev. T W. Dye, when he 
came to me in that brisk way of his and said: 
"Preacher, you fellows are wrong about that 
think; it doesn't take God twice to do His 
work. We are converted, after which we re- 
ceive the witness of the Spirit; and that is 
all there is to sanctification, only the process 
of growth on through life." But we see that 
Bishop McKendree says that he had received 
the witness of the Spirit to his salvation or 
conversion, and later he receives the blessing 
of sanctification. Oh, for such men todiay 
who will come out boldly and lead the hosts 
of Methodism back into the ways in which 
our fathers trod. 

These were men of valor, renowned men. 
And every preacher who has finished his 



And How to Find It 55 

course of study knows that John and Charles 
Wesley, John Fletcher, Francis Asbury, 
Adam Clarke, William McKendree, Richard 
Watson, Thomas Ralston, and Thomas O. 
Summers, stand out as the beacon lights of 
Methodism, and that so far they have not 
been surpassed. I take their writings as be- 
ing the "preponderant teaching of Method- 
ism," don't you? They everyone, give the 
same verdict in the case before us. And as 
I read their testimonies and pause and ex- 
amine my own state I praise God that my 
heart is right with their hearts. There is 
perfect unison — a beautiful harmony in 
what they say they experienced and enjoyed, 
and what I have experienced, and do now ex- 
perience and enjoy. There has not been one 
single hour's break during the entire eight 
years. As for my part, I am frank to say 
that I have bolted this twentieth century 
Methodism and have returned to nineteenth 
century Methodism that I joined thirty- 
seven years ago. If you should ever hear 
anyone speak of my having "gone off after 
the holiness crowd," as it is usually ex- 
pressed, either consider the source and say 
nothing, or else reply that I have only lined 
up with the Methodists of the last two cen- 
turies. Until this year, I have not attended 
a single holiness meeting since my first year 
in the pastorate, 1905. I happened to get 



56 The Lost Chord of Methodism 

hold of Dr. Barbee's tract that first year, and 
swallowed it whole. But by the time I fin- 
ished my course of study in 1911, I was con- 
vinced that Dr. Barbee and I both were 
wrong. I became a seeker right in my study 
at Eden, in November, 1911, and pressed 
after until victory came in April, 1912, at 
Crenshaw. Not a single preacher of any de- 
scription to help me. So this year I decided to 
attend the Cleveland Holiness camp meeting. 
Two Nazarene preachers held forth, C. K. 
Spell, of Iowa, and Brother Farmer, of 
Darling, Miss. Both men preached the Wes- 
leyan doctrine straight. They urged people 
to come to the altar and seek the blessing 
now. Among the number who went and tes*- 
tified to the experience was my own nineteen- 
year-old daughter, Minnie Lou. This was 
the first time she had ever been urged to 
come to the altar as a seeker after this high- 
est of all experience. I accept it as a re- 
buke for her father and other Methodist 
preachers for our failure at this point. I 
had been holding back because it is no longer 
our custom. But hereafter it shall be the 
custom with this preacher at least. 

I then decided to go to Wesson and hear 
Dr. H. C. Morrison, at the Caseyville camp 
ground. I found him doing things in true 
Wesleyan style. Conscious of the fact that 
some of my brethren would frown upon me 



And How to Find It 57 

for "going off after the holiness people," 
you can imagine my relief when I met up 
with Dan Kelly, wife and boy, from Hatties- 
burg, out there attending a holiness camp 
meeting. I said something about it and 
Kelly said: "I have decided to attend one 
good holiness camp meeting every year." I 
said, "I too." I failed to see what I have al- 
ways considered a fanatic in my round. I 
was somewhat surprised at this, for I was 
expecting to find at least fifty per cent of 
them "on the extreme," as so many of us are 
prone to say. But not so. I can now ap- 
preciate more than ever that clause in the 
Bishop's Address already quoted: "Among 
them are men and women of beautiful con- 
sistency and seraphic ardor; jewels of the 
Church." 

I am coming to believe that a big lot of 
the floating rumors about the fanaticism 
and conduct of the holiness people, are noth- 
ing more than the devil's lies ; and he is get- 
ting a lot of his own people, together with 
a lot of "babes in Christ," who "are yet car- 
nal," to peddle them around for him. And 
they are doing it free of charge and starving 
to death spiritually, while they are at it. 
We preachers, I count myself one of you in 
this matter at least, have been too ready to 
measure this great doctrine by renegades 



58 The Lost Chord of Methodism 

and fanatics, instead of going to the heart of 
the matter for our information. 

Rev. Robert Selby, to whom reference is 
made in another chapter, threw it into my 
face in my own home, about some holiness 
evangelist from Europe, who cut quite a 
swath in our State a few years ago, and 
proved to be a fraud. Oh, let us lift up our 
eyes and look at the great cloud of witnesses 
to the truth and to the experience of full sal- 
vation from all sin. We can no more afford 
to be governed by renegades and fanatics in 
the matter of entire sanctincation than can 
those young men from whose ranks we are 
expecting to recruit our forces, afford to be 
governed by failures and cranks in the min- 
istry; or, than can the people of the world 
afford to be governed by failures, and hypo- 
crites and humbugs in the Church. 

Let us suppose that our young men who 
are thinking of entering the ministry were 
to look back to the Conference held in Green- 
wood a few years ago, when five Methodist 
preachers were charged and found guilty of 
lewd conduct — some of them guilty of the 
most grossly crimes ; and say, "If that is the 
type of men the Methodist ministry is com- 
posed of, I'll have nothing to do with it." 
All we need to do is to exercise common 
sense, and let faith do her perfect work. 



CHAPTER V 

The Opposition and How to Meet It. 

Strange to say, the doctrine of entire sanc- 
tification has always met with strong oppo- 
sition. In the closing pages of "The Plain 
Account of Christian Perfection," Mr. Wesley 
says: "And I would now ask any impartial 
person, what is there so frightful therein?" 
meaning the doctrine under consideration. 
"Whence is all this outcry which, for these 
twenty years, has been made throughout the 
kingdom; as if all Christianity were de- 
stroyed, and all religion torn up by the roots? 
Why is it that the very name of perfection 
has been cast out of the mouths of Christians 
— yea, exploded and abhorred, as if it con- 
tained the most pernicious heresy? Why 
have the preachers of it been hooted at, like 
mad dogs, even by men that fdbr God — nay, 
and by some of their own children, some 
whom they, under God, had begotten 
through the gospel? What reason is there 
for this, of What pretense? Reason, sound 
reason, there is none . Are we your ene- 
mies, because we look for a full deliverance 
from that 'carnal mind which is enmity 
against God?' Nay, we are your brethren, 
your fellow-laborers in the vineyard of our 

59 



60 The Lost Chord of Methodism 

Lord, your companions in the kingdom and 
patience of Jesus." 

So, we see that the opposition is as 1 old as 
the doctrine itself. Men both high and low 
have seen proper to join the apposing forces. 
Mr. Wesley says: "The devil peculiarly 
hates it; therefore he is constantly stirring 
up both his own children, and the weak chil- 
dren of God, against it. We may expect 
much opposition from professors who have 
gone on for twenty years in the old beaten 
track, and fancy they are wiser than all the 
world. These always oppose the work of 
sanctification." 

Personally, I have found that the best 
Christians love to hear the doctrine preach- 
ed. I remember two of my stewards on a 
certain charge expressed their disapproval. It 
was not long until both those men were 
chased out of a blind tiger saloon in Mem- 
phis. 

I observe, too, that the older and more 
settled people generally, appreciate the doc- 
trine. I had two gray-headed stewards at 
Crenshaw, Brothers J. B. Moon and Will Mc- 
Dade, to tell me that they had been lifted 
into such a state at one time, and remained 
for a certain time and lost out. Our much- 
beloved Mrs. P T. Callicott, of Coldwater, 
came to me at the close of the service at 
which I preached the doctrine, and, taking 



And How to Find It 61 

my hand, said, with a degree of emotion, 
"Preach it, I have enjoyed the experience in 
other years, but I have lost out." 

Methodist history is full of such testi- 
monials. John Fletcher said that he lost the 
experience four or five different times be- 
cause he failed to "observe the way of God, 
who has told us, 'with the heart man ibeliev- 
eth unto righteousness, and with the mouth 
confession is made unto salvation.' But the 
enemy offered his bait under various colors 
to keep me from a public declaration of 
what my Lord had wrought." No man can 
say that Mr. Wesley did not have the courage 
of his convictions. He testified until the 
very last. 

While walking along the street one day, 
with our good brother, Rev. J. J. Brooks, he 
remarked to me: "There goes a man who 
started out to preaching sanctification, but 
he did not have the courage of his convic- 
tions to stay with it." I don't want to get 
Brother Brooks into trouble by giving the 
man's name. I fully believe that quite a 
number of our preachers are in the experi- 
ence who do not have much to say about it. 
When they preach it, they do it in such a gen- 
eral way, with their foot on the soft pedal, 
that it takes a very close observer to see 
what they are driving at. For example : my 
presiding elder, Rev. L. M. Lipscomb, while 



62 The Lost Chord of Methodism 

on his second round last year, at Lambert 
remarked to me: "Your people are well 
pleased with you; the only objection is your 
preaching sanetification." I said, "Yes, I 
preach it occasionally." "Well," he said, "I 
preach it too, but I don't name it." I asked 
him if, when he went to preach on regener- 
ation from Jesus and Nioodemus for in- 
stance, if he named it." His reply was: "If 
I didn't, I wouldn't get anywhere, would I?" 

My former presiding elder, Rev. J. H. 
Holder, not a better man among us, made 
about the same remark to me while at Cold- 
water. The cool-headed, conservative, and 
brotherly. Rev. J. W Dorman, during his 
visit to me at Crenshaw, said : "I understand 
there is a degree of perfection, or sanetifica- 
tion that we reach by a process of growth." 

So, you see, these and various other sug- 
gestions that we are all the time meeting 
with, are not necessarily criminal, yet they 
have a tendency to sidetrack a man who feels 
led to move in true Wesleyan style. 

Let me make this proposition: If these 
brethren and all others who think the Wes- 
leyan method is not the ideal method, will 
cite a single method that is better than, or 
even as good, as the Wesleyan method, then 
there is no argument for the Wesleyan meth- 
od. I, for one, will have not another word 
to say. Understand however, that the re- 



And How to Find It 63 

suits must be produced along with the new 
method. And, until this can be done, is it 
anything but fair for those of us who are of 
the Wesleyan school, to be allowed perfect 
freedom ? Is there any fairness in the anti- 
Wesleyan men trying to suppress the Wes- 
layan method? Yet that has been, and is now 
being done. Proof: Rev. Robt. Selby told 
me in my own home that, "Some of us simply 
got together down in the Mississippi Con- 
ference and decided that one of the ways 1 to 
suppress that business was to quit sending 
any of those second blessing fellows to any 
of our conferences, or having anything to 
do with them." Several of the men down at 
the Caseyville camp meeting told me that 
while Brother Selby was presiding elder on 
that Brookhaven District, he made persist 
tent efforts to kill the camp meeting. It is 
an interdenominational, or independent As- 
sociation there, and they propose to have the 
Wesleyan doctrine preached. 

I am a Methodist, heart and soul, and have 
always appreciated our itinerant system ; but 
if we are to have that kind of opposition may 
God hasten the day when there will be a per- 
fect net-work of the interdenominational 
holiness camp grounds throughout the land. 
I am not knocking on Brother Selby ; he is a 
great preacher and fine fellow, as far as he 
goes ; he doesn't go far enough in the Wes- 



64 The Lord Chord of Methodism 

leyan direction. He needs to quit his knock- 
ing and get out of the way. 

Hamp Sewell, the great singer and writer 
of sacred songs, told me over at Cleveland 
camp meeting, that they got a holiness 
evangelist to come to his church at Atlanta 
and hold a meeting. He said they had a 
great meeting, and went ahead doing good 
work as a church, until a pastor was sent 
there who fought sanctification as a second 
work of grace; he killed the church spirit- 
ually ; no revival worthy of the name since, 

Mr. Wesley said: "Any preacher who is 
opposed to Christian perfection, will weaken, 
if not destroy any select society." The se- 
lect society was a holiness band composed of 
those Methodists who had entered into the 
experience of entire sanctification. I imag- 
ine the select society sustained the same re- 
lation to the churches organized by Mr. 
Wesley and his associates, as the holiness 
movement sustains to Methodism, North and 
South today; or as the Keswick Movement 
sustains to the Protestant churches of Eu- 
rope. 

Prof. Dabney Lipscomb, of the University 
of Mississippi, wrote a very glowing report 
of the Keswick Convention held at Keswick, 
Eng., in 1899. Prof. Lipscomb says that 
Cannon Battersby, of the Church of Eng- 
land, was so deeply stirred during a special 



And Ho wto Find It 65 

meeting conducted by Hannah Whitehall 
Smith and her husband, at Brighton, that he 
organized the Keswick Convention in 1874 
for the "Promotion of Practical Holiness." 
He quotes F. B. Meyer as saying in an ad- 
dress before the Convention: "Sanctifica- 
tion and the possibilities of Christian service 
are the special side of truth, for which the 
Keswick Convention stands." 

F B. Meyer, A. T. Pierson, Andrew Mur- 
ray and John McNeil are prominent names 
in connection with the Keswick movement. 
I quote Prof. Lipscomb further: "From a 
handful the attendance in twenty-five years 
has increased to thousands of almost every 
evangelical church, and from almost every 
land. . The country adjoining and the 
villages nearby have been called upon to help 
entertain the ten or twelve thousand visitors 
that daily throng the streets of this lovely lit- 
tle metropolis of the English Highlands. The 
churches of the town, the two great halls, 
and a tent seating about three thousand, are 
used for the services. Five meetings at the 
same hour are often held, and no announce- 
ment of leaders or speakers is ever made 

. . Any attempt to picture this great 
gathering and to reveal the earnest, hopeful, 
joyous spirit' which animates it, would be 
inadequate . . Sight of this multitude 
evidently so holy and so happy, and thought 



66 The Lost Chord of Methodism 

of the purpose which has brought them to- 
gether from the ends of the earth, would in- 
spire and strengthen the most despondent as 
to the future of Christianity among men. I 
deem it a rare privilege to be in Keswick, 
but especially at this time. . The move- 
ment is with us. It is spreading, not only 
over the whole of Britain, but, with won- 
drous rapidity over the whole world ; and any 
attempt to ignore it by a conspiracy of si- 
lence, or crush it by superstitious or carping 
criticism, is as vain as it is unphilosophic, 
as short-sighted as it is disloyal to the Spirit 
of God. We have yet to learn that any 
movement, proved as this has been by its 
fruits, and seeking for clearer views on the 
doctrine of grace, and the richer experience 
of the life of God in the soul, can emanate 
from any other source than the Holy Spirit." 

Let all who feel that they would be 
strengthened and enlightened by attending 
such a Convention, watch for the announce- 
ment of the Central Holiness Association to 
be held at Wilmore, Ky., year after year. It 
will doubtless be on a smaller scale, but it 
will be of the same character. In the mean- 
time, let us pray that God will down all op- 
position to His free gospel of full salvation. 

For all who are interested, I know of no 
better source of information than The Pen- 
tecostal Herald, published at Louisville, Ky. 



And How to Find It 67 

Nor do I know, nor have I ever read of a 
greater champion of the Wesleyan doctrine 
than its able editor, Dr. H. C. Morrison, of 
Wilmore, Ky. He told me that he has more 
than three thousand preachers on his sub- 
scription list, and that the great majority of 
them are Methodist preachers, either M. E., 
or M. E., South. Suppose we help to give it 
a larger circulation. It is great paper. Is) 
it not reasonable to suppose that if those 
three thousand Methodist preachers would 
get to pressing the battle as the editor of the 
paper is doing, and as the Methodist fathers 
did, we would start a great revival that 
would sweep over our entire land? We can 
never do it by putting the foot on the soft 
pedal, or by using general terms instead of 
specific terms. 

In 1773, Mr. Wesley wrote to a Miss 
Chapman saying: "You can never speak too 
strongly or explicitly upon the head of Chris- 
tian perfection. If you speak only faintly 
and indirectly, none will be offended and 
none profited, but if you speak out, although 
some will probably be angry, yet others will 
soon find the power of God unto salvation." 

Rev. J. H. Bell, our Conference Evangel- 
ist, said to me: "Whenever you go into the 
pulpit and speak of your definite experience 
that came to you at a certain time, and name 
it sanctification, you right then arouse op- 



68 The Lost Chord of Methodism 

position upon the part of your people." I 
replied that I had received the experience, 
and knew it, and that while I did not use the 
term second blessing in describing it, I did 
call it the baptism with the Holy Spirit, and 
a special work of grace, subsequent to my 
regeneration. He said, "0, I have had a 
thousand of such baptisms." 

Andrew Johnson tells of an old lady out 
in Georgia who had the presiding elder home 
with her for dinner. She got to telling him 
of her experience of sanctification, and called 
it her second blessing. The presiding elder 
reared back in his chair, puffing away at his 
cigar, and said: "Ah, sister, I've had a thou- 
sand blessings." The good woman spoke up, 
saying: "O, yes, I've had a million little 
blessings like that, but I am talking about the 
one great blessing that cleans you out and 
cleans you up." 

Rev. L. W Cain said to me : "The trouble 
about preaching second blessing holiness, is 
there is so much prejudice against it among 
our people. They will, in spite of all you can 
do or say, associate it with the Holy Rollers, 
and the Tongues people. Therefore, it is bet- 
ter to go at it in a round-about way; or in 
other words, slip up on the blind side of 
folks." 

To mlake a long story short, I just can't do 
that. That isn't my way. It was not Wes- 



And How to Find It 69 

ley's way, nor Paul's way, nor the Savior's 
way. Paul strikes right to the spot : "Have 
ye received the Holy Ghost since ye believ- 
ed?" And the Master, "I pray for them; I 
pray not for the world, but for them which 
thou hast given me ; for they are thine. . 
I have given them thy word, and the world 
hath hated them, because they are not of the 
world, even as I am not of the world. I pray 
not that thou shouldest take them out of the 
world, but that thou shouldest keep them 
from the evil . Sanctify them through thy 
truth ; thy word is truth Neither pray I 

for these alone, but for them also which shall 
believe on me through their word." 

That's where I got in. Eight years ago, 
after I had been preaching for seven years, I 
realized for the first time that I was included 
in that prayer, and that it had not been an- 
swered for me. Has it been answered for 
you ? Be honest. 

I believe that if we preachers would follow 
the apostolic custom in our revivals we 
would have better revivals and better peo- 
ple everywhere. As soon as Philip held that 
great revival in Samaria (Acts 8:5-17), in 
which the people with one accord gave heed 
unto those things which Philip spake; . . 
and during which time there was great joy 
in the city, much shouting of course, the 
news spread to Jerusalem, and the apostles 



70 The Lost Chord of Methodism 

sent Peter and John down immediately ; who 
when they were come down, prayed for the 
people, who had 'been converted under 
Philip's ministry, that they might receive the 
Holy Ghost. And when they laid their hands 
on them, they received the Holy Ghost. No 
Elmer T Clark business here. 

Had you ever observed that the Acts of 
the Apostles closes abruptly, without any 
formal salutation? I think the reason for 
that is that it was not intended for it to 
close. It was evidently in the mind of God 
for the work, the very same character of 
work, as far as the spiritual side at least is 
concerned, to be continued without a break. 
Richard Watson says that the practice of 
Divine healing even, was continued for a 
hundred and fifty years after the death of 
the apostles. I don't know why it was ever 
dropped. 

So, to be brief, let me say that as I see 
things, the way to meet any and all opposi- 
tion, regardless of the source, is simply to 
ignore it, and get down on our knees with 
our Bibles in our hands, opened at the second 
chapter of Acts, and settle the matter for all 
time to come. Then let us brush the dust 
from our Methodist standards and become 
saturated with their contents. We have 
nothing to fear. Men and demons may howl, 
but God will give us the victory. Opposi- 



And Hoio to Find It 71 

tion? Yes, we will meet with opposition on 
every hand, but what of it? Paul and Wes- 
ley met it also. 

Last year, 1918, one of my stewards at 
Lambert, Brother Abb Shelton, told me that 
he met up with one of the leading preachers 
of our Conference, in Memphis one Friday, 
who asked if "Roberts had been preaching 
sanctification down at Lambert?" He re- 
plied, "No ; I think not." "Well," s'aid the 
preacher, "I hope he has quit it." The 
preacher's name was not called. I have no 
idea who he is. I should like very much to 
reason the matter with him if he will only 
give me a chance. 

Upon returning home the following Tues- 
day, my steward was informed by his wife 
that he was two days too fast, as I had 
preached it Sunday My steward did not 
like it, and told another man, so the man told 
me, that "that sermon meant a sky-rocket 
tied to Roberts' coat-tail at the end of the 
year." I was moved ; and that at the end of 
my first year, with one hundred and three 
additions, all told, assessments all in full, and 
the presiding elder and pastor 25 per cent 
excess. 

You know, Drs. Carradine and Morrison 
have been saying for years that the opposi- 
tion in our Church is so general and so 
strong that for a preacher to actually get 



72 The Lost Chord of Methodism 

into the experience of entire sanotification 
and preach it in a definite way, means that 
he will be crushed and made to suffer. In 
other words, those in authority will make it 
a bread and meat question with him. They 
seem to agree with Dr. Daniel Steele who 
speaks for the M. E. Church, saying: "Tes- 
timonies to the efficacy of the blood of Christ 
to cleanse from all sin, are regarded with 
suspicion by many of our preachers and 
laity; and those who persist in such a tes- 
timony are stigmatized as fanatics and 
cranks, and they are made to feel that they 
are not wanted any longer." 

All this stared me in the face while I was 
seeking the experience. Finally, I called my 
wife into my study and related the sayings 
of these men to her ; and I told her that as 
for my part, I was willing to put myself on 
a diet of corn-bread, cow-peas and water, if 
necessary, in order for me to follow my con- 
viction; that God had provided the water, 
and that I could raise the corn and peas. I 
asked if she was willing to any such cove- 
nant. She agreed. Such an altar service as 
we had right then and there, I have never 
been in, either before or since. I stayed on 
the mountain-top for about a week. Then is 
when my people and others thought I was 
going crazy over religion, of which I will 
speak in another chapter. So, that remains 



And How to Find It 73 

settled until this day. I pray God that the 
covenant will never be broken. I would 
rather die than go back into the old half-tone 
or half-hearted experience, and remain. 

I am due my presiding elder, however, to 
state that he took good care of me in re- 
moving me from Lambert. I have not as yet 
felt any signs of crushing from a financial 
standpoint; but the spiritual depression 
and agony I have felt, because of such condi- 
tions in our beloved Methodism, I cannot de- 
scribe. Only He who went down into the 
Garden of Gethsemane can know my feel- 



CHAPTER VI. 

Religious Experience— What Is It? 

Is it drunkenness or nervousness, or in- 
sanity, or what is it? There is a mystical 
element in Christianity that rises far above 
the ethical, the philosophic, the natural or 
the theological ; this may truly be called the 
experimental element. Not much is being 
said about it today, nor for the past twenty- 
five years. Materialism and Rationalism are 
in possession of the field. The real soul of 
humanity is lying dormant. It slumbers al- 
most undisturbed, or at least has been ; there 
are signs however, of waking. It seems as 
though humanity were on the point of a 
great spiritual struggle. One of our great 
writers has written a book on "The Redis- 
covery of the Christianity of Christ." When- 
ever the rediscovery is made the revival will 
be on. The only danger is, that of the ex- 
plorers being too one-sided in their research. 
There is a great demand for the social and 
the ethical teachings of Jesus, and care must 
be taken lest we seek to know more of the 
social and ethical gospel than of the spirit- 
ual. Sevice, service, service, is heard every- 
where. Somehow, the man or the woman 
who turns aside from the material things 

74 



And How to Find It 75 

and turns his or her attention to the spirit- 
ual, is considered a mystic. So miuch so is 
this the case that I tell my people that if 
half of them were to get a real case of New 
Testament religion, the other half would 
think they were crazy. 

I have been informed of an intelligent, 
wealthy lady, living near Clarksdale, who, 
last year, during a revival in Clarksdale, got 
under the conviction that she must part with 
her jewelry. True to her convitions, she 
presented her valuables at the altar, telling 
the pastor to sell them and give the proceeds 
to missions, or to some benevolent cause. 
The news flashed over the country that this 
woman was losing her mind. This happened 
at a Methodist revival, mind you. Several 
months after the revival, I was told that the 
good woman's valuables were still being held 
in trust until it could be determined if she 
was really losing her mind or not. Whether 
true in every detail or not, this shows hu- 
manity's present attitude to a real work of 
God in the soul. We Methodists laugh at 
the cold-hearted Episcopalians, but we are 
rapidly approaching the same iceberg that 
they ran upon. 

In the October, 1917, number of the Meth- 
odist Review, Dr. Samuel Weber has an arti- 
cle on "A Great Pastor-Evangelist." Dr. 
Stephen Higginson Tyng is the hero. Dr. 



76 The Lost Chord of Methodism 

Tyng was an Episcopalian, and had the dis- 
tinction of being the only layman that the 
American Church ever elected to the 
bishopric. This was because of his scholarly 
attainments together with his success as a 
soul-winner. When young Tyng was con- 
verted, it was a true scriptural type. Dr. 
Weber notes that the young convert was ut- 
terly misunderstood by his family and his 
friends. His change is laid to his liver, and 
a dose of calomel is recommended. A visit 
to the theater is suggested for a diversion, if 
not a cure, for a morbid state of mind. He 
visits the rector's residence for an interview, 
thinking he would get help and instruction 
from the rector. He says: *T was alone, 
and I was sad. I found no sympathy in oth- 
ers; I hoped I should find it in him. But he 
received me as if my emotions were a mere 
pretense or an absurd excitement. . All 
were shocked at what they called fanaticism, 
and all seemed to repel and shun me as being 
unreasonably a fanatic. Thus my way was 
perplexed." 

No one understood his symptoms; hence, 
no one could effect a cure. Yet, he says: 
"The Lord did not forsake me. Some of my 
female cousins had given an account of my 
strange condition to an old lady of our ac- 
quaintance, with the specific statement that 
'Stephen Tyng was out of his mind.' She 



And How to Find It 77 

asked them to bring me to her. This old lady 
was a pensioned nurse of a wealthy family 
of my acquaintance, and had been long a 
Methodist." 

Two congenial spirits met, and the inter- 
view proved very helpful to Stephen Tyng. 
She knew his trouble. So, we need not be 
surprised at the staid multitude in Jerusalem 
that time, for Charging the apostles with 
drunkenness; nor at Coleridge and Southey 
for thinking that the Wesleys had a brain 
trouble or stomach trouble instead of a re- 
ligious experience. 

No amount of secular learning can solve 
the question of religious experience. Ma- 
terialism and flimsy modern evangelism have 
largely turned aside the mind of humanity 
from the spiritual. 

The influence and workings of the Holy 
Spirit in the souls of men are neither stress- 
ed nor expected, by many today. As a result 
we rarely hear of the first work, to say noth- 
ing of the second work of grace. The second 
work, as a rule, is so much more profound 
than the first work, that he who ventures in- 
to the second work is indeed beside himself. 
Such instances are so rare at the present 
day, that we are forced to "ask for the old 
paths, . . and to walk therein," in order 
that we might "find rest for our souls." 

To me the most interesting study of his- 



78 The Lost Chord of Methodism 

tory, is that of religious testimony — men and 
women telling what God has done in and 
through them. I have confined myself in 
these pages, largely to Methodist characters. 
But Methodism has no monopoly on relig- 
ious experience. In the Roman Catholic, 
the Episcopalian, the Presbyterian and the 
Baptist churches we find leading men and 
women standing out as shining lights, call- 
ing the communicants of all communions on 
to the high state of the fullness of God's 
Spirit. 

Among those of note, I call attention to 
the experience of Charles G. Finney, the 
great evangelist of the Presbyterian Church 
of the middle of the last century. His con- 
version was marked by "powerful spiritual 
exercises." Shortly after that definite work 
of the Spirit, he received what he was 
pleased to call "the baptism of the Holy 
Spirit." 

Mr. Finney says: "The Holy Spirit des- 
cended upon me in a manner that seemed to 
go through me, body and soul. I could feel 
the impression like a wave of electricity go- 
ing through and through me. Indeed, it 
seemed to come in waves of liquid love; for 
I could not express it in any other way. It 
seemed like the breath of God. I can recol- 
lect distinctly that it seemed to fan me like 
immense wings. No words can express the 



And How to Find It 79 

wonderful love that was shed abroad in my 
heart. I wept aloud with joy and love, and 
I do not know but I should say I literally bel- 
lowed out the unutterable gushings of my 
heart. Those waves came over me, one after 
another, until I recollect I cried out, 'I shall 
die if these waves continue to pass over me.' 
I said, 'Lord, I cannot bear any more.' Yet 
I had no fear of death . . . Thus I continued 
until late at night." 

What were the results? Dr. Lyman 
Beecher, in speaking of one of Finney's re- 
vivals declared that "it was the greatest 
work of God and the greatest revival of re- 
ligion that the world has ever seen in so 
short a time, one hundred thousand being re- 
ported as having connected themselves with 
churches as the result of that great revival." 

Next in order is D. L. Moody, of the Con- 
gregational Church, if I am not mistaken. 
Mr. Moody dates his baptism with the Holy 
Spirit, as taking place fifteen years after his 
conversion. While walking along the street 
in New York City, he says: "The blessing 
came upon me suddenly like a flash of light- 
ning. For months I had been hungering and 
thirsting for power in service." He was al- 
ready having the biggest congregations and 
the biggest Sunday school of any man in 
Chicago. 

"I had come to that point that I think I 



SO The Lost Chord of Methodism 

would have died if I ihad not got it . Right 
there, on the street, the power of God seem- 
ed to come upon me so wonderfully that I 
had to ask God to stay His hand. I was filled 
with a sense of God's goodness, and felt as 
though I could take the whole world to my 
heart." 

In addressing a class of young men in Chi- 
cago, Mr. Moody said: "Young men, you 
will get this blessing when you ask it above 
all else. There will be no trouble about 
knowing when you have got it. We should 
not have to wait long for this baptism of the 
Spirit if we did not have to come to the end 
of ourselves. This sometimes is a long road. 
.1 would not for the whole world go 
back to where I was before 1871. Since then 
I have never lost the assurance that I am 
walking in communion with God, and I have 
a joy in His service that sustains me and 
makes it easy work. I believe that I was an 
older man then than I am now; I have been 
growing younger ever since. I used to be 
very tired when preaching three times a 
week ; now I can preach five times a day and 
never get tired at all. I have done three 
times the work I did before, and it gets bet- 
ter every year It would be better, it 
seems to me, to go and break stone than to 
preach in a professional spirit." 

Let us not think for a moment that this 



And How to Find It 81 

great baptism is intended only for the great 
men and women of the world ; such as God 
chooses for leaders. George Muller took 
special pains in teaching his teachers and 
workers and others, that he himself was en- 
joying no grace that is not intended for 
all God's children. He was converted in 
1825, and received his spiritual baptism in 
1829. This special 'baptism is the secret of 
his great work of sheltering, feeding, cloth- 
ing, and educating thousands of poor orphan 
children; which, together with the other 
work that he carried on for God and for hu- 
manity, cost approximately eight million 
dollars, all of which God sent into this man's 
hands; and that, without Mr. Muller's call- 
ing on anybody for help. He called upon 
God, and God supplied every need. For the 
benefit of young ministers let me say that 
George Muller said: "The result of my bap- 
tism was that the first evening I shut myself 
in my room to give myself to prayer and 
meditation over the Scriptures, I learned 
more in a few hours than I had done during 
a period of several months previously." In 
George Muller we have a living miracle of 
the last century- A man who came before 
the world in 1833, with the announcement: 
"I propose to demonstrate to the world that 
God will hear and answer prayer." 

May I here relate such phases of one man's 



82 The Lost Chord of Methodism 

experience that correspond with my own, 
more than any other man's that I have heard 
or read of? I speak with reference to the 
Rev. Dr. Levy, a Baptist pastor of Philadel- 
phia. Dr. Levy was brought to see the need 
of this Scriptural baptism under the minis- 
try of a Mr. Purdy, during a revival at the 
Methodist Church. Some of Dr. Levy's 
members got him to invite the evangelist to 
conduct a revival at the Baptist Church, to 
which he agreed, and did so, soon after- 
wards. This was in 1871. Dr. Levy says: 
"During the ten days that preceded the 
meeting, I was more than usually prayerful. 
I commenced a careful examination of the 
doctrine of sanctification. I reviewed my 
theological studies. I could scarcely think, 
or read, or pray, on any other subject. I 
conversed with intimate friends of my own 
and other denominations. Nearly all of them 
pronounced the views advanced, as nothing 
else than unscriptural and pernicious errors. 
They admitted the existence and universali- 
ty of the disease, but could tell of no ade- 
quate remedy this side of the grave. Those 
passages in the Word of God which require 
of all His children, holiness of character, 
purity of heart, the sanctification of the 
soul, body and spirit, I was led to regard, 
from educational training, as marks — very 
high indeed — after which every Christian 



And How to Find It 83 

should aspire, but to which no one could ev- 
er attain . . . These views, however, could 
no longer satisfy me. I had an intense long- 
ing for something better. 

"'The first day of our meeting had come. 
The church was well filled. I introduced Mr. 
Purdy. But I had many misgivings, and a 
secret desire in my heart that he would say 
nothing about sanctification, but bend all his 
efforts to the conversion of sinners. This, 
however, was not his way. He commenced 

to lay the foundation broad and deep 

After the sermon a number of persons bore 
testimony to the fullness and completeness 
of their present salvation. They represent- 
ed several evangelical denominations! — ithe 
Methodist, the Episcopalian, the Presbyter- 
ian, the Friends, the Baptist ; and there was 
a beautiful harmony in all that they said. . . 
After the meeting, I returned to my study, 
fell upon the floor, and poured out my soul 
to God. I did not pray for pardon, but for 
purity. I did not seek clearer evidences of 
my acceptance, but to be 'made free from 
sin,' not in a judicial or theological sense, but 
by a real conscious, inwrought holiness. 

"That night I was unable to sleep. I was 
completely broken down in heart before God. 
The vision of Isaiah was reproduced. 'I saw 
also the Lord sitting upon a throne, high 
and lifted up.' 'Then said I, Woe is me; for 



84 The Lost Chord of Methodism 

I am undone ; because I am a man of unclean 
lips, and I dwell in the midst of a people of 
unclean lips.' 

"The morning at length dawned, and on 
every ray was written, 'Walk in the light as 
He is in the light.' That day, Friday, March 
9, 1871, was observed by the church as a 
special season of fasting, humiliation and 
prayer. My soul was in great agony. I can 
compare my experience on this memorable 
day to nothing else than crucifixion A 

sense of loneliness and abandonment stole 
over my mind. 'A horror of great darkness 
fell upon me,' and all the powers of hell asi- 
saulted my soul. . It was suggested that 
I must leave everything behind me should I 
go a step further in this direction. The 
dread of being misunderstood, of having my 
motives questioned, or being called 'unsound 
in doctrine,' of being slighted by my minis- 
terial brethren, and treated with suspicion 
and coldness, filled my heart with unspeaka- 
ble anguish. Everything appeared to be 
sliding from under my feet. My sight grew 
dim, my strength departed, and faintness like 
unto death came upon me." 

Do not let the effects of this baptism upon 
his physical strength disturb you; for the 
saintly John Fletcher compared this partic- 
ular operation of the Spirit to the "spirit of 
burning; the baptism of fire, and proves 



And How to Find It 85 

sometimes so sharp and searching that it is 
as much as a healthy, strong man can bear 
up under." 

Dr. Levy continues: "This mental con- 
flict, however, soon subsided. The storm- 
clouds passed away, and light began to 
stream in. I was now done with theorizing, 
with philosophical doubts, and vain specula- 
tions. The struggle was over. I cared no 
longer for the opinion of men. I was willing 
to be a fool for Christ, and to suffer the loss 
of all things. I was like a child." 

Dr. Levy stood before his congregation 
that day and said: "I have tried to find the 
way of holiness by every possible means. All 
my efforts, my struggles, my prayers, my 
fasting and my round of duties have proved 
miserable failures. God is making a won- 
derful revelation to my long, darkened un- 
derstanding. I am confident now that it is 
not by growth, or by effort, or by works of 
any kind, 'for then would our salvation be 
of works, and not of grace. . I fell upon 
my knees and bowed my face to the floor. 
For a moment I felt that I was sinking in a 
great sea, and that all its waves were going 
over me, but they did not seem to be the wa- 
ters of death." 

He says : "A strange peace entered into my 
soul. I exclaimed within myself, 'I am free ! 
My heart, my soul, my mind, my body, are 



86 The Lost Chord of Methodism 

washed in the blood of the Lamb.' It was all 
so strange, so new, so unlike anything I had 
ever experienced before, that I could not ut- 
ter a word, and then the only sentiment of 
my heart was, 'Lord, it is done! I am 
saved. When the meeting ended, I repaired 
immediately to the parsonage. I experienced 
great physical exhaustion, like Jacob, who 
was never so weak as when he had just pre- 
vailed with the angel. 

"I threw myself into a chair, and at once 
the blessed baptism came. I seemed filled 
with all the fullness of God. I wept for joy 
All night long I wept. All the next day, at 
the family altar, in the street and in the 
sanctuary, tears continued to flow. The foun- 
tains of my being seemed broken up, and my 
heart was dissolved in gratitude and praise. 
My soul seemed filled with pulses, everyone 
thrilling and throbbing with such waves of 
love and rapture that I thought I must die 
from excess of life." 

While the Doctor says the way has not 
been free from trial and persecution, and dis- 
appointment; that unkindness has often 
wounded his heart, and friends have turned 
away, yet, he says: "Blessed be God; for 
sixteen years I have been preserved from 
all murmuring, disquietude, or fear. The 
trials have not been too many or too se- 
vere. Every arrow has been feathered with 



And How to Find It 87 

love, and every furnace Mast has but con- 
sumed the dross. I am saved ! saved to the 
uttermost ! Glory to the Lamb !" 

I trust that no one will think a boy from 
the hills of Mississippi is presumptuous 
when he says that the above extracts from 
Dr. Levy's experience are, almost without 
exception, as near like those of his own expe- 
rience as is possible for two things 1 to be 
alike. 

One regretable thing is, my presiding eld- 
er, Rev. J. W Dorman, and my own brother, 
Luther L. Roberts, now stationed at Laurel, 
Miss., would not let me go ahead with my 
meeting at the time I received my baptism. 
Merely because my appetite and my sleep 
had, in a large measure, failed me, they got 
scared. My wife got scared, and my people 
at Crenshaw got scared. Nothing on earth 
was wrong, or, in the least out of order, only 
my appetite and my sleep. I was overcome 
with emotion; I just could not control my- 
self for a couple of dlays and nights ; and be- 
cause of that fact, Luther and my wife and 
some of my people just thought I was a ner- 
vous wreck. Some of them even thought I 
was going crazy over religion. So Luther, 
having been my boss ever since my father 
died, (while I was only nine years old), and 
feeling like he is my bishop even to this day, 
just demanded that I not attempt to hold my 



88 The Lost Chord of Methodism 

meeting at that time. He got my wife and 
Brother Dorman and my stewards on his 
side, and there I was. Luther demanded that 
I go home with him. I agreed. I threw up 
my hands like a little child and said, "I'll 
do whatever you say." I soon got quiet. We 
got to his home at Flora that night, and I 
went to bed and slept about three hours. I 
had been for the past week, sleeping any- 
where from two to five hours in twenty-four. 
Realizing that they were really uneasy about 
their preacher, I got to thinking about my- 
self while lying awake. I said to myself, 
"Suppose they are right? Suppose I am 
nervous? Though I knew what was ailing 
me." Quite a number of people gathered 
around the parsonage the night before we 
left Crenshaw. They got two young men to 
sleep around there so if anything should hap- 
pen they would be at hand to take charge of 
the preacher. Not being able to sleep much 
that night at my brother's, I told him we had 
better go to Jackson and talk with Dr. Julian 
Crisler, to whom he had carried me about 
five months previous, when I first got under 
conviction. My first visit to Dr. Crisler was 
for a period of three days and nights. He 
brought my sleep around all right. When he 
came to my room to examine me he asked me 
what was my trouble. I replied, "Nothing 
in the world, only I am trying to get 



And How to Find It 89 

straightened out on the second chapter of 
Acts." He left me for about thirty minutes 
and returned with the same question. I 
as deliberately gave him the same answer. 
He gave me a course of cabinet baths, a few 
doses of medicine, three good meals a day 
and turned me loose, and refused to take 
pay. 

On our way to Jackson this second trip, I 
said to my brother : "Luther, you look to me 
as though you were uneasy about me." He 
said : "I am ; and not only I, but your wife 
and your people at Crenshaw are very much 
uneasy." He went so far as to tell me that 
they thought I was losing my mind. I ask- 
ed him if he thought so. He said: "I am 
very much uneasy about you." We were 
then in sight of the insane institute!.. I 
thought I would silence the whole business 
by proposing to go over to the Asylum and 
talk to Dr. Roland instead of going to Dr. 
Crisler. My brother looked at me with as- 
tonishment and asked me if I would go. I 
said, "Yes." Dr. Roland, without any exam- 
ination whatever, further than a few ques- 
tions, recommended that we go to Dr. Jos. 
Folk, at Biloxi. Dr. Folk kept me in his 
Sanitarium for two weeks, giving me a 
course of electric baths and a big dose of 
castor oil every morning at 5 o'clock, and 
told me, upon my departure, to frolic for 



90 The Lost Chord of Methodism 

ten weeks before I returned to Crenshaw. 
All this for nothing under the sun other than 
my spiritu&i baptism. 

My ministerial 'brethren still inquire about 
my health although it has been close on to 
eight years, and not a day's sickness, with 
the exception of the "Flu," last fall; and a 
slight headache occasionally. Like Bishop 
Quayle, I tell them they will never again get 
me off to a sanitarium. I'll go fishing first. 
Two trips to the sanitarium and one to the 
insane asylum. 

I will close by saying that they failed to 
boil that experience out of me; that castor 
oil, even, did not have any effect on it. It 
abides to this day, without a single hour's 
break. The old force-pump was converted 
into an artesian well. If you ask me what is 
meant by a religious experience, my defini- 
tion is, it is the life of God in the soul of man. 
Or, as Bishop Phillips Brooks, of the Episco- 
al Church put it, "It is the coming back of 
God into man." In speaking of Pentecost 
the Bishop says: "It is the blossom day of 
humanity; full of unmeasured fruit. What 
that first Whitsunday was to all the world, 
one certain day comes to any man the day 
that the Holy Spirit comes to him. God en- 
ters into him and he sees everything with 
God's vision." Has such an experience come 
to you? ]: % 



And How to Find It 91 

Let no one think that he must have just 
such an emotional outburst as somebody else 
had. It is ours to make the full consecra- 
tion ; it is God's to do His good will in us in 
His own good way. Then, and not until then, 
will we know what is meant by religious ex- 
perience. 

One of my stewards, R. W Bailey, now of 
Memphis, and chairman of the Board of 
Stewards at St. John's, said to me : "I know 
nothing about religious experience, other 
than the satisfaction of knowing that I 
turned away from my old way of living and 
went to trying to do better, and joined the 
church." 

That is good as far as it goes, but it does 
not go far enough. Mr. Bailey is well read 
in the Bible, religious books, and others. He 
is a great believer in the Wesleyan doctrine 
of entire sanctification. We need to learn 
that no amount of knowledge, and no degree 
of belief in a doctrine or a theory, will take 
the place of religious experience. What we 
need to do is to let the 

"Refining fire go through my heart, 
Illuminate my soul ; 

Scatter thy life through every part, 
And sanctify the whole." 

— Charles Wesley, Hymn 375. 



CHAPTER VII. 

A Heart-to-Heart Talk With the 
Methodist Ministry. 

I know that some of you think, or will 
think I am a presumptuous bigot — that I am 
entirely beside myself. It will take a real 
sanctified man, or one groaning so to be, to 
think otherwise. But, even at that I am in 
good company, for so spoke Festus of Paul. 

Let me say first of all, we need a different 
type of ministry from what we have today. 
We must have a different type. If you will 
allow me I will give you my reason for think- 
ing so; and if I am wrong I want to know 
wherein I am wrong. So, "come now and let 
us reason together." I realize as well as 
you do, that I am not an authority on the 
subject that I am dealing with, but that 
should not keep us from exchanging ideas, 
should it? 

Let no man think for a moment that I 
have fallen out with my brother preachers, 
for I have not. I think that the Methodist 
Church has as good raw material to work 
on, or to be worked on, as can be found on 
the face of the earth. If "they were all 
filled with the Holy Ghost" they would be un- 
excelled in any age of the world's history. 

92 



And How to Find It 93 

William Arthur, that Irish Wesleyan 
Methodist preacher of the middle of the last 
century, in speaking of the ministry of his 
day, says in hi® little book, "The Tongue of 
Fire," "Oh, for men on whom the silent ver- 
dict of the observer would be, 'He is a good 
man, full of the Holy Ghost.' Never, per- 
haps, did earthly eyes see more frequently 
than we see in our day, men with ordinary 
Christian excellencies — men in private life 
whose walk is blameless — men in the minis>- 
try who are admirable, worthy, and useful. 
But are not men 'full of the Holy Ghost' a 
rare and diminished race? Are those whose 
entire spirit bespeaks a walk of prayer, 
such as we would ascribe to Enoch or to 
John; whose words fall with a demonstra- 
tion of the Spirit, and a power such as we 
conceive attended Paul or Apollos ; Are 

such men often met with?" 

Mr. Arthur's book appeared right in the 
midst of the second relapse, and doubtless 
was a mighty force in the great revival that 
soon followed. It seems to me that his stir- 
ring words are applicable today. If I am 
too pessimistic in my views, it is because of 
the large number of worldly-minded and 
fleshly preachers that I have come in close 
contact with — men who are a discredit to 
this high calling. I speak kindly but frankly. 

For example; I followed closely after one 



94 The Lost Chord of Methodism 

man who would come out of the pulpit, slap 
the boys on the shoulder, call for a cigarette, 
and lead the crowd in telling smutty jokes. 

I followed two men who were said to he 
guilty of matching coins with other men for 
cold drinks. I followed another who was 
said to be entirely too free with women. I 
was sent to fill the pulpit for a man who 
had three women on the string, both white 
and colored, besides his wife. All these and 
other serious matters coming directly in the 
pathway of one man's short career, is it any 
wonder that he thinks the standard of mo- 
rals among ministers is far too low? 

One of our presiding elders said to me a 
short while back : "It is alarming at the num- 
ber of young preachers who have no regard 
for their vows. They promise to abstain 
from the use of tobacco and get by the com- 
mittee, and go right back to using it." 

I do not remember to have seen any state- 
ment from Mr. Wesley, with reference to the 
use of tobacco. He decided that it was wrong 
for him to use tea, and quit it, and stayed 
quit until a physician insisted that he re- 
sume its use. 

In one of his lectures on revivals, Charles 
G. Finney said, "I hope there is no one here 
that uses the filthy poison, tobacco. Think of 
a professor of religion, using tobacco." He 
was no Holy Roller either. The good Book 



And Ho iv to Find It 95 

says, "Cleanliness is next to godliness." It 
is not likely that a preacher who uses tobac- 
co and tells smutty yarns will have influence 
with men and power with God in this day 
and time. Add to these two evils, both of 
which are unnecessary and inexcusable, the 
skepticism and infidelity that are pervading 
the entire land, the Methodist mftifstry not 
excepted, and I seriously doubt if our minis- 
try in general will measure up to the stand- 
ard of William Arthur's day. We have a 
better educated ministry to be sure, but that 
is all. Much of our boasted learning is cou- 
pled with "philosophy and vain deceit, ac- 
cording to the rudiments of the world, ac- 
cording to the traditions of men, and not ac- 
cording to Christ." "Beware," says the apos- 
tle, "lest any man should spoil you through" 
such stuff . Col. 2:8. 

We not only have abandoned our chief 
doctrine, but skepticism, pantheism, Unitar- 
ianism, and almost every other false ism, are 
poisoning the minds of our preachers today. 

My first knowledge of tijis was when Dr. 
G. B. Winton, while editor of the Nashville 
Christian Advocate, took the position that 
the impenitent sinner will be punished for a 
season, and then pass out of existence, or 
pass into unconsciousness. Right at that 
time, our District Conference was in session 
in Louisiana, when I entered the ministry, 



96 The Lost Chord of Methodism 

and a certain Doctor of Divinity stated in his 
report that he had secured a number of sub- 
scribers to the Nashville Advocate, but that 
he had quit asking his people to subscribe 
for the New Orleans Christian Advocate. I 
wrote a note to Rev. H. W May, asking him 
to get up and ask the Doctor for an explana- 
tion. I was too young and timid to do so 
myself, but he aroused my curiosity. The 
doctor's dignified reply was : "I consider Dr. 
Winton abreast of the times; while I con- 
sider Dr. Boswell antiquated in his ideas." 
Dr. Boswell was at that time editor of the 
New Orleans Advocacte. I took great pleas- 
ure in voting for two resolutions censuring 
Dr. Winton for his skepticism, and have 
thought ever since that he ought to step down 
and out of the Methodist ministry. 

My next great shock was by Dean Tillett, 
of Vanderbilt University. It was soon after 
the four young Presbyterian ministers were 
tried for heresy before the General Assem- 
bly. These young theologians stated to the 
examining committee that they did not ac- 
cept the authenticity of the Pentateuch ; that 
they did not believe in the virgin birth of 
Christ; and did not believe in the resurrec- 
tion of Lazarus, etc., etc. 

In referring to the case, Dean Tillett, in 
an address before the Mississippi Confer- 
ence said: "I thank God that the time has 



And How to Find It 9? 

come when preachers do not have to believe 
all that is written in the Bible." — Quotation 
from Rev. G. W Bachman. 

Dean Tillett has many followers in the 
Methodist ministry today We need not be 
surprised that he tries to prove that John 
Wesley changed his views late in life, with 
reference to entire sanetineation. The en- 
tire Christian world knows better. I mean 
the intelligent part. 

Mr. Wesley died in the early spring of 
1791. And it was January of the same year, 
if I am not mistaken, that he wrote, saying : 
"Any preacher who is opposed to Christian 
perfection will weaken, if not destroy any se- 
lect society." 

It is hardly reasonable to suppose that he 
changed his views on his death-bed. It is 
remarkable that Dean Tillett and other able 
men of our Church will use the fact that 
Mr. Wesley corrected himself a few times, to 
lead the Church away from the very doc- 
trine for which Mr. Wesley contended that 
"God had raised us up." 

In his "Plain Account of Christian Periec- 
tian," page 32, Mr. Wesley, in stating the dif- 
ferent faults and imperfections we are deliv- 
ered from, states that we no longer "desire 
ease in pain," and adds a foot-note saying, 
"This is too strong. Our Lord Himself de- 
sired ease in pain. He asked for it only with 



98 The Lost Chord of Methodism 

resignation; 'not as I will,' I desire, but 'as 
thou wilt.' " 

There are several corrections on this and 
the two following pages, hut they in nowise 
suggest any change in his views with refer- 
ence to the doctrine itself, as a second work 
of grace ; but rather his too broad assertions 
as to what this work of grace does for us, 
not in cleansing, but in temperament. He al- 
ways maintained that we have certain hu- 
man, though not necessarily sinful, imperfec- 
tions that will follow us to the grave. To ar- 
gue that we can be freed from these he said 
would be teaching sinless perfection. And 
this he never taught. Sinless perfection will 
not be obtained until we are glorified. But 
Christian perfection may be obtained now. 
Let me add that Mr. Wesley's sentences that 
he corrected, are so well punctuated that 
any boy who has finished the grammar school 
course ought to be able to get his meaning. 

In the "Editorial Note," Dr. Summers 
states that, "It appears that Mr. Wesley re- 
vised and enlarged it (Plain Account) at 
different times, and in each successive edi- 
tion prefixed the date of the most recent re- 
vision. The last recension appears to have 
been made in 1777 — hence, that date has been 
heretofore retained on the title page ; but we 
have omitted it because its appearance might 
lead some to conjecture that Mr. Wesley may 



And Hflw to Find It 99 

have afterwards changed his views on the 
subject of Perfection, which is not the case. 
Indeed, there appears to have been no ma- 
terial change in his views for fifty years pre- 
ceding that period. Sometimes his language 
was unguarded — this he acknowled, and cor- 
rects in the present treatise ; but he uniform- 
ly maintained that it is both our privilege 
and duty — a present privilege, a present 
duty — to 

" — Sink into perfection's height — 
The depth of humble love." 
No, Mr. Wesley did not change his views. 
Some of his followers have simply forsaken 
them. And if they are ever recovered and 
preserved it will be done by the ministry. 

If we are to have a real revival of religion 
it will doubtless come through the ministry. 
If the Church backslides and goes to hell it 
will do so through the hands of a backslidden 
ministry. No ministry on earth is in closer 
touch with the source of power than the 
Methodist ministry, if we will only lay hold 
of it. 

Bishop Foster, of the M. E. Church, says : 
"God has intrusted us with a great trust ; the 
blessed doctrine of Christian holiness. The 
trust puts us under peculiar responsibilities. 
Our fellow Christians of other communions 
have given no such hostages as we have." 

A well-known Congregational minister and 



100 The Lost Chord of Methodism 

author, in a letter to J. R. Brooks, said : "We 
Congregationalists must grope our way into 
the great truth with no denominational 
teaching or literature to help us. But it is 
the great birthright and inheritance of 
Methodists." 

The Rev. R. W Dale, the great Presby- 
terian preacher of England, said: "If Meth- 
odism had carried out its doctrine of entire 
sanctification in public as well as in private 
life, it would have effected the most profound 
ethical revolution modern history has 
known." 

Dr. Jowett said that the present genera- 
tion of Methodist preachers are taking much 
of their theology from Dr. Dale. I am using 
some of it myself. It is fine. Let us give 
due consideration to the above quotation. It 
will help us. Dr. Dale's theology will do us 
much more good than Renan's, or that of 
some French or German skeptic. The stuff 
that is being dished out to young preachers 
at some of our preachers' institutes is worse 
than nothing. I thought it was really a good 
thing when our Church lost Vanderbilt Uni- 
versity. Tillett and others were scattering 
so many seeds of heresy about there. But, if 
reports are true, we are liable to have anoth- 
er hotbed of heresy on our hands. Dr. 
Shailer Mathews, President of Chicago Uni- 
versity, was invited to deliver a series of 



And How to Find It 101 

lectures to the Summer School for under- 
graduate preachers, Sunday school teachers 
and Christian workers, held at the Southern 
Methodist University in Dallas, Texas, in the 
early part of this past summer. Dr. Math- 
ews, according to the Dallas News, made a 
plea for "a reformation in the prevalent atti- 
tude toward theology." He stated that "Some 
of the stories given in the Bible were the re- 
sult of the work of untrained and unlearned 
minds trying to interpret for others their 
feelings and conceptions." He asked that 
the Bible be made to fit the needs of the day 
and put into the language of the times. He 
said that "the Bible is not the result of di- 
vine inspiration, but of painful attempt on 
the part of those who wrote it to express 
their conception of the Creator." 

I guess the Doctor wonders "that those old 
fellows did as well as they did, as they got at 
things in such an awkward manner." He 
would have us believe that a forty-year 
course in theology in the school of God, is but 
little better than nothing. I have watched 
our Advocate for somebody to resent any 
such rot being peddled out to our under- 
graduate preachers, Sunday school teachers 
and other Christian workers ; but not a word 
have I seen. Nor did I ever see a word in 
them protesting against Dean Tillett's say- 
ing in that address before the Mississippi 



102 The Lost Chord of Methodism 

Conference, "I thank God that the time has 
come when preachers don't have to believe 
all that is in the Bible." 

Nor has anybody resented, as far as I 
know, Dr. John A. Rice's thrust at the doc- 
trine of the second coming of Christ last 
year at the Grenada Efficiency Confer- 
ence. He declared that the Moody Bible In- 
stitute is sowing the country down with the 
most damnable heresy imaginable, or words 
to that effect, with reference to the pre-mil- 
lennial coming of our Lord. I wonder if it 
ever occurred to Dr. Rice that many of the 
world's greatest men hold to the same view 
that the Moody Institute holds. Among 
them are C. H. Spurgeon, George Muller, Ho- 
ratius and Andrew Bonar, Andrew Murray, 
F B. Meyer, G. Campbell Morgan, D. L. 
Moody. A. J. Gordon, R. A. Torrey, Charles 
Cuthbert Hall, W J. Erdman, J. Wilbur 
Chapman. C. I. Scofield, and Arthur T. Pier- 
son. 

Besides, there were those early preachers 
of the Christian era known as the apostles of 
our Lord. Our own Dr. S. A. Steele, in a 
recent article, said in a sarcastic way that 
such belief is confined to the Baptists, in his 
town, Mansfield, La. 

It is said that every man has his hobby 
If Paul had any, he had three or four; and 
the second coming of our Lord was one of 



And How to Find It 103 

them. Entire sanctincation was another; 
and he was not afraid of a little controversy 
either. "He disputed in the synagogue with 
the Jews and with the devout persons, and in 
the market daily with them that met him." 
He got right into the midst of controversy. 

If there ever was a time when Methodist 
preachers should become aroused and rise 
up against heresy and opposition to truth, 
that time is now. If our fathers preached 
"the truth as it is in Jesus," as the 'bishops 
say in one of the addresses already quoted, 
their doctrine will be truth until the Judg- 
ment day. Truth is unchangeable and im- 
perishable. Let us not think that when we 
go back to their doctrines that we are "going 
off after" some set of fanatics. 

Dr. Knickerbocker did not strengthen his 
argument one bit over at Grenada last year, 
when he said in a sarcastic way : "I never did 
run off after Carradine and Hopper's 'sec- 
ond blessing' business." He certainly knows 
that this "second blessing business" is as old 
as Methodism. Not only that, but it is as old 
as the gospel. Dr. Knickerbocker might as 
well make a strike at Wesley, Fletcher, 
Clarke, Asbury, McKendree, Finney, Moody, 
Muller, Judson, Gordon, and a whole cloud of 
witnesses, of all denominations. He is doing 
a great work, and brought us some great 
messages, but nothing is gained by trying to 



104 The Lost Chord of Methodism 

bury a little deeper, one of Methodism's 
chief doctrines. We need to quit our knock- 
ing and get after the truth. 

I don't know about W W. Hopper, but Dr. 
Carradine stands high. If W. W. Hopper 
never did any more than get Dr. Carradine 
sanctified that was some good. I never ad- 
mired Hopper on account of his slang. Some 
preachers get the idea that it takes slang to 
get the truth into people. One of our Meth- 
odist evangelists was holding a meeting in a 
town in Louisiana. A certain lady was at- 
tending regularly who did not laugh at the 
evangelist's humor, nor weep at his pathos. 
Finally the evangelist pointed his finger at 
her and said : "You old bitch you, I'll make 
you laugh or cry one before this meeting 
closes." 

Right then and there I would have called 
him out of my pulpit and closed the meeting, 
or carried it on without him. There are two 
things that I don't propose to put up with, 
One is such slang as that; and the other is 
this "unknown tongue" business. If one of 
those fellows ever turn that tongue loose in 
one of my meetings ; it matters not if I am 
down on my knees; I am just as certain to 
get up and go and slap him on the shoulder 
and demand of him an explanation or inter- 
pretation of that tongue in which he is speak- 
ing, as God gives me strength to get to him. 



And Hovj to Find It 105 

But back to Knickerbocker and Carradine. 
Dr. W. B. Palmore, in an editorial of the 
St. Louis Christian Advocate, May 20, 1891, 
says: "As Dr. Brown (Addison P.,) was to 
my regeneration, so was Dr. Carradine to 
my sanctification. His serene life in the 
midst of a tempestuous criticism and opposi- 
tion, together with his plain, practical 
preaching, led me to test his doctrine, wheth- 
er it be of God ; and I am satisfied with the 
test. Long may he wave, and never waver!" 

He speaks of the revival in progress in 
Centenary Church (while Knickerbocker was 
yet a beardless lad) as being "a marvelous 
meeting. "We have not witnessed such 

manifestations of the presence and power of 
God for twenty years. One hundred and 
thirty have professed sanctification, seven of 
whom are preachers, besides eighty profes- 
sions of regeneration." 

Such revivals as the above were conducted 
by Dr. Carradine all over the country. I 
have never heard him preach. I have never 
seen him. I have some of his books and they 
are gi-eat. Through those books, Dr. Carra- 
dine has helped me into this experience of 
grace. When I saw the announcement of 
his suffering and need, in the New Orleans 
Advocate, I could not but send a small token 
of my appreciation of this man of God who 
had helped not only me, but hundreds of 



106 The Lost Chord of Methodism 

preachers, and thousands of laymen, both 
men and women, into the fullness of grace. 

This "Carradine's second blessing busi- 
ness" is Wesleyan Methodism to the core. 
Like Mr. Wesley and others he has not 
claimed "sinless perfection." He doubtless 
has made many mistakes. Let him who has 
not, cast a stone at him. He has kept in the 
main to the well-defined truths of Wesleyan 
orthodoxy. 

What we need is unity, harmony and 
brotherliness in this as well as in all other 
matters, both religious and secular. Such a 
spirit will bring together all the opposing 
forces. I have not seen a book on the sub- 
ject so likely to produce such harmony as 
"Scriptural Sanctification," by Dr. John R. 
Brooks, of the Western North Carolina Con- 
ference. The first edition was published by 
our Agents in 1891, when the sharp con- 
troversies were heard on every hand. Dr. 
J. J. Tigert, later, Bishop Tigert, wrote the 
introductory, and commends the book very 
highly The eleventh thousand was brought 
out in 1906. There are two and a half pages 
of strong endorsements in the back of the 
book. Six of these are by our bishops, and 
eleven are by the various conference organs. 

Bishop Wilson says: "Your general state- 
ment of the matter of experience is accord- 
ing to the tradition of Methodism, and the 



And How to Find It 107 

book is so conciliatory in its tone, and Christ 
ly in its temper, as to deserve commenda- 
tion." 

Bishop Duncan says: "I cordially com- 
mend your recent book . . to our preach- 
ers and people; especially to those who are 
unsettled in their views as to what the word 
of God teaches on the vital doctrine of sane- 
tification." 

Other bishops are Granbury, Key, and 
Fitzgerald. 

Bishop Key, who "went off after the holi- 
ness people," says : "To say that I am pleased 
with your book but faintly expresses the 
reality. Your discussion is exhaustive, cov- 
ering the whole range, and your spirit is de- 
lightful. You have not compromised the 
truth at any point, while giving all possi- 
ble favor to all shades of difference. I pray 
for and expect great good to come from this 
good book." 

The Pentecostal Herald, whose editor 
"went off" also, says : "One of the very best 
books that has appeared. It is candid, fair, 
and strong." 

Bishop Tigert says : " . . He is not only 
Wesleyan, but, what is better, he is scriptur- 
al. . 

The Netv Orleans Christian Advocate 
says : "All phases of the many-sided contro- 
versy are presented with the utmost fair- 



108 The Lost Chord of Methodism 

ness, and there is an utter absence of the in- 
tolerant spirit which characterizes^ a large 
part of the recent controversial literature on 
this subject. The work is worthy of a care- 
ful study by all who are interested! in this 
question." 

Gilderoy says: "It is Christian in temper 
and conservative in tone— a sanctified book 
on sanctification." 

1 give these testimonials to show that the 
two factions can be brought together. It is 
hard to determine which side gives this great 
book the better recommendation. The price 
is only one dollar. If you want one of the 
most readable books, and one of the best ref- 
erence books> — giving information and testi- 
monies from so many different sources, don't 
fail to get "Scriptural Sanctification," by Dr. 
John R. Brooks. I feel certain that a pray- 
erful reading of it will at least put a stop to 
so much knocking on both sides of the ques- 
tion, and let a Christian spirit prevail. I 
am not speaking of sickly pacifism, or peace- 
at-any-price propaganda. Criticism and 
knocking may be necessary at times. The 
temple needs a general cleansing occasional- 
ly, even if someone has to roll up his sleeves 
and kick over tables' and chairs and drive 
the defiler out under the lash. 

I used to think Carradine and Morrison 
were bitter and cruel, almost to the point of 



And How to Find It 109 

criminality. But I have come to believe that 
they are right. I find no more critical and 
severe language in their writings than I find 
in the writings of Adam Carke or John Wes- 
ley, or Paul, or in the preaching of our great 
Teacher who came from God. 

I amost fell out with Rev. Gus Harmon, 
of the Mississippi Conference at one time for 
making the remark in a crowd of preachers 
that "A man may go into a Methodist pulpit 
today and preach all the heresy and higher 
criticism he wants to, and nothing will be 
said, but just let him go to preaching holi- 
ness as John Wesley did and you will mighty 
quickly hear a howl." 

Honestly, I didn't believe his statement. 
That was about ten years ago, I think. I 
have come to believe every word that he 
said. 

Knocking for the truth is scriptural ; while 
knocking at the truth, or knocking on the 
truth, is devilish. It is because of the 
knocks that the holiness people have received 
for holding on to the Wesleyan doctrine of 
entire sanctification, that these interdenomi- 
national holiness camp grounds are spring- 
ing up all over the country. They say that 
they never hear it preached from our pul- 
pits ; and rather than not hear it at all, they 
build a brush arbor or a shed, and proceed. 
Sam Jones said : "You may :&y what you 



110 The Lost Chord of Methodism 

please about the holiness people, but I want 
to say this, I have never seen a holiness man 
that wasn't a prohibitionist from his hat to 
his heels. I have never seen one who didn't 
vote for prohibition always and everywhere. 
I have never seen one that didn't fight liquor, 
card playing, and every phase and form of 
worldliness in the church. I have never seen 
a second blessing man or woman that believ- 
ed in or gave card parties, indulged in punch 
slinging, went to the theater, or dancing 
parties, or engaged in or encouraged any 
phase or form of the deviltry that is cursing 
the Church today. I have never seen a sec- 
ond blessing man or woman that wouldn't 
pray anywhere and everywhere when called 
on, and that wasn't ready to stand up and 
testify for the Lord wherever opportunity 
offered. I never saw a second blessing per- 
son in my life, man or woman, at the head of 
a family that didn't get down night and 
morning and pray for the children in that 
home and for God's guiding hand in all 
things pertaining to their sacred home re- 
sponsibilities. I will tell you another thing; 
I never saw a preacher in my life that was 
fighting the holiness crowd that wasn't a 
dead dog in his pulpit — can't bite. You may 
watch it. Every little preacher that you hear 
fighting the holiness people, is a fellow that 
hasn't had a revival or a conversion in his 



And Hmo to Find It 111 

ministry in years, unless he got somebody 
else to hold his meeting. God just won't 
honor any such a preacher. You never see 
a man in the Church who fights the holiness 
people, but what if ycu will search down far 
enough you will find him wrong in his life 
or rotten in his character." 

For the benefit of those who shun the holi- 
ness people and holiness meetings, let me re- 
mind you that Sam Jones was sanctified 
while attending one. He said : "Some of the 
sweetest memories of my life and the pro- 
foundest experiences of my Christian char- 
acter are connected with these holiness 
brethren." After hearing a holiness preach- 
er preach on this subject one day, he went 
back to the next service. He says : "At that 
meeting, in that solemn and never-to-be-for- 
gotten hour, I turned loose the willows that 
overhung the banks, and swept out into the 
very midst of the ocean of God's infinite love ; 
and the joy of that moment lingers sweetly 
and ineffaceably today. Its memory and 
power have swept over the lapse of years, 
and it has been my solace in a thousand sor- 
rows, my strength in a thousand struggles, 
my star of hope through a thousand nights, 
and like a sheen of glory will canopy with its 
light and peace and triumph my dying hour. 
Thank God, there is water enough in the 
River of Life to cleanse every heart from all 
sin." 



112 The Lost Chord of Methodism 

Think of it! This great and powerful 
evangelist, down on his knees, in a holiness 
meeting, praying for and obtaining this 
greatest of all blessings. Are we ashamed 
to do likewise? 

Dr. Talmage, the great Presbyterian, after 
kneeling at the altar in the Brooklyn Taber- 
nacle during a revival conducted by Tom 
Harrison, the "Boy Preacher," and praying 
for sanctification, turned to his congregation 
and asked the Christians to pray for him, 
"that the holiness wheel in the machinery of 
his spiritual being, which had hitherto stood 
stock still, might be put in operation." 

The man or woman, preacher or layman, 
who goes to the altar today, for the blessing: 
of sanctification is ridiculed. Yet that is 
where our great men, many of them, got 
the blessing. 

Dr. Palmore says : "After fruitless efforts 
in the consecration and the growth theory, 
I was persuaded to try consecration and 
faith. In this theory I went to the altar time 
and again for days in succession, asking the 
prayers and help of all who had found this 
rest, just as I went to the mourners' bench 
while seeking pardon years ago." Thus he 
gained the victory. 

I frequently have my brother Luther tc 
hold my meeting at my home church. Last 
year at Lambert, was the first time I have 



And How to Find It 113 

ever been able to accuse him of preaching 
the Wesleyan doctrine straight out. He 
preached from Paul's prayer for the Ephe- 
sians, in the third chapter. He actually 
named it the baptism of the Holy Ghost, and 
told my people that "to stop anywhere short 
of it was like a man stopping half-way up the 
mountain." I had to boil over for him. But 
back to my point. 

After we got to the parsonage I told him 
that if he had given the invitation for seek- 
ers on the spot, they would have filled the 
altar. He hooted at the idea of having folks 
to come to the altar to seek the blessing now. 
The Baptist pastor secured Dr. Ben Cox, of 
Memphis, to hold his revival. Dr. Cox's very 
first sermon was a straight-out Wesleyan 
sermon on this subject. He told us how he 
used to "shy at the very name of sanctifica- 
tion." He preached a fine sermon and made 
a proposition for all who would like to re- 
ceive the baptism of the Spirit to come for- 
ward for prayer. Such a response and ear- 
nestness I have not seen since I have been in 
the ministry until this year at Caseyville. 
Had it not been for the pastor's switching 
him off onto war and Red Cross subjects, Dr. 
Cox would have had a great revival at Lam- 
bert. Brethren, we must come back to it. 
We have all the precedents that a man can 
desire, it seems to me. 



114 The Lost Chord of Methodism 

Soon after that Irish preacher, James 
Caughey, received his spiritual baptism in a 
field beyond Baltimore, he went and fairly 
begged the Baltimore Conference to let him 
make an evangelistic tour through Europe. 
He compiled the results of his trip in a book, 
"Methodism in Earnest," in 1852. His re- 
port runs like this : 

Dublin, 700 justified, 100 sanctified. 

Cork, 300 justified, 50 sanctified. 

Liverpool, 1,300 justified, 400 sanctified. 

Leeds, 1,600 justified, 1,000 sanctified. 

Sheffield, 3,352 justified, 1,448 sanctified. 

And so on to the close, his total is 21,625 
justified, 9,222 sanctified; total 31,847. How 
would such a report sound today? Let me 
repeat, we must have a change. Let us hast- 
en with the "Rediscovery of the Christianity 
of Christ." 

William Arthur tells us that his "Tongue 
of Fire" is the result of "meditation entered 
upon with a desire to lessen the distance 
painfully felt to exist between my own life 
and ministry and those of the primitive 
Christians." 

Thank God, there's a star in the sky. A 
change is taking place. The pendulum is 
swinging back. How do I know? Here is 
how I know. Our doors are again being 
thrown open to the proclamation of the full 
salvation messages. Dr. H. C. Morrison, 



And How to Find It 115 

who is recognized as one of the leaders of the 
Holiness Movement, is receiving more calls 
from preachers in our own Church than he 
can possibly fill. Many of these calls come 
from this immediate territory. Our own 
brother, V C. Curtis, had him to come and 
preach a series of sermons before the Greene- 
ville District Conference about three years 
ago. Rev. W. N. Duncan had him to conduct 
a revival at Winona two years ago. Rev. L. 
P. Wassoni had him at West Point a few 
months ago. Bishop DuiBose placed him in 
charge of the evangelistic department at 
Lake Junaluska two years ago. Bishop Mc- 
Murry had him to hold a series of evangelis- 
tic services before the recent session of the 
Alabama Conference. He has been named as 
general evangelist of our Church. These 
facts, together with the fact that quite a 
number of other distinctively holiness evan- 
gelists are coming into more general demand 
in our territory and in our own pulpits, are 
why I believe that we are undergoing a 
change for the better. If those of our preach- 
ers who spend so much of their time in need- 
less conversation and self-indulgence, would 
spend that time in getting this experience in 
their hearts and the doctrine before their 
people, and let the news flash over the land 
that we have returned to Wesley an Method- 
ism, the change would be on. 



116 The Lost Chord of Methodism 

Without a change we soon will be in the 
dreadful condition the Church was in dur- 
ing Ezekiel's day, when God "sought for a 
man among them, that should make up the 
hedge, and stand in the gap before me for 
the land, that I should not destroy it; but I 
found none." Ezek. 22:30. 



CHAPTER VIII. 
To Our Good Women. 

"You were last at the cross and first at the 
tomb," What are you going to do toward 
the recovery of the "lost chord?" You al- 
ways have 'been right close at hand, ready to 
do, not a man's part, but a woman's part, 
which is far better. It was yours to carry 
the good news of the resurrection that Sun- 
day morning to the preachers who were not 
there. Their hopes had been shattered, but 
yours, never. 

That message that you bore that morning 
has been, and still is the dynamic force that 
lifts womanhood from her place of obscurity 
and servitude, to that of privilege and happi- 
ness. Mr. Spurgeon used to say that if he 
had to be born in a heathen land, where 
Christ is not preached, and it were his pre- 
rogative to be born a woman or a donkey, he 
would prefer to be born a donkey, because 
they are treated better than women. 

Whoever you are, and wherever you are, 
you are the idol of some man's heart. At 
least that is, or has been your privilege. No 
matter what defects you may possess, God 
has arranged for some man to admire and 
love you, and to espouse you and take you 
unto himself that you twain may be one. 

117 



118 The Lost Chord of Methodism 

The great Apostle Paul said that even as 
husbands love their wives, Christ also loved 
the Church, and gave himself for it; that 
he might sanctify and cleanse it . . that he 
might present it to himself a glorious church, 
not having spot or wrinkle, or any such 
thing ; but that it should be holy and without 
blemish." 

So, we see, that that sacrificial death and 
resurrection that had Jerusalem and all the 
region round about, in such an uproar that 
Sunday morning, was not only for the salva- 
tion (conversion) of the world (unbelievers) 
but also for the sanctification of the Church. 

It is reasonable to suppose that as this 
truth dawns upon your minds you will be 
just as ready to carry the good news of this 
second phase of the sacrificial death of our 
Lord, as you were to carry the first. Many 
of us have been emphasizing the first phase 
and ignoring the second. This (the first) we 
ought to have done and not to have left the 
other (second phase) undone. 

Let me insist that we rally again around 
the cross and rescue that most gracious 
doctrine of perfect love that has been shoved 
into the background, to be consigned to the 
realm of forgotten literature, and to be 
buried among other relics of by-gone cen- 
turies. History reveals the fact that he who 
explores the dead past, not only discovers 



And How to Find It 119 

strange things, but also gathers many val- 
uables and much rich booty. This has 
proven to be as true in the spiritual realm 
as in the material and the scientific. 

I find that among the champions of the 
doctrine reviewed in these pages, women are 
among the most heroic. Take for instance, 
Madame Guyon, that noted saint of French 
nobility, and of the Roman Catholic Church, 
of the seventeenth century. She was im- 
prisoned for witnessing to the blessed expe- 
rience of entire sanctification. In describing 
her experience she says : "I slept not all that 
night, because thy love, Oh my God, flowed 
in me like delicious oil, and burned as a fire 
which was going to destroy all that was left 
of self in an instant. I was all on a sudden 
so altered that I was hardly to be known 
either by myself or others. I found no more 
those troublesome ifaults or reluctance to 
duty that formerly characterized me. They 
all disappeared, consumed like chaff in a 
great fire. Nothing was now more easy 
than the practice of prayer. Hours passed 
away like moments, while I could hardly do 
anything else but pray. The fervency of my 
love allowed me no intermission." 

Dr. A. J. Gordon, the great Baptist di- 
vine, says that "Friars, priests, nuns, men 
of the world, women of fashion, nobles and 
peasants were drawn to her by a strange 



120 The Lost Chord of Methodism 

charm, and that charm lay evidently in her 
presence more than in her words." 

You observe that in describing this work 
of grace, Madame Guyon use® the symbol of 
fire, burning up the dross. This is 1 only an- 
other way of expressing the same truth that 
Charles Wesley expressed in his hymn, No. 
375: 

"Refining fire, go through my heart ; 
Illuminate my soul ; 

Scatter thy life through every part, 
And sanctify the whole." 

Or, as John the Baptist put it: "He shall 
baptize you with the Holy Ghost and with 
fire." 

Next in order, I mention the name of Miss 
Frances Ridley Havergal, the noted hymn 
writer of the Church of England. Her at- 
tention was arrested and centered on this ex- 
perience while reading a tiny book entitled; 
"All for Jesus." She readily saw that there 
was a fullness of Christian experience and 
blessing that she had not yet obtained, al- 
though she was "conscious 1 of having for 
many years loved the Lord and delighted in 
His service ; but there was in her experience 
a falling short of the standard, not so much 
of a holy walk and conversation, as of uni- 
form brightness and continuous enjoyment 
in the divine life." 

She says: "I see it all, and I have the 



And How to Find It 121 

blessing The blessing lifted my Whole 

life into sunshine." She further says: "As 
we may trust Him to cleanse the stain of 
past sins, so we may trust Him to cleanse 
from all present defilement; yes, all . . One 
of the intensest moments of my life was 
when I saw the force of that word 'cleans- 
eth.' . I expected nothing like it short of 
heaven." 

We will now glance at the experience of 
Mrs. Margaret Bottome, President of the 
King's Daughters. She writes an account of 
her own death, as she termed it. She says: 
"In the extreme heat on the evening of July 
3, 1897, I arrived at Mountain Lake Park, 
where, with my sister, Mrs. Moore, I had 
gone to attend a holiness camp meeting." 
Hold on now, let us not fall out with her be- 
cause she went to a holiness camp meeting — 
"gone off with the holiness people," as some 
call it. She says: "I had not attended a holi- 
ness camp meeting in twenty-eight years." 
After listening to a sermon that greatly 
stirred her, by Dr. Fowler, she next hears 
one by a Quaker preacher, a Rev. Mr. Rees, 
from the text, "He shall baptize you with the 
Holy Ghost and with fire." 

"Never had I heard a sermon on 'fire' so 
searching as that." Then she listened to an 
Episcopalian minister, Rev. G. A. A. Gard- 
ner, of New York City, preach from the 



122 The Lost Chord of Methodism 

text, "Are ye able to be baptized with the 
baptism I am baptized with?" 

"It seemed as if I were in the presence of 
God. The Holy Ghost showed me myself in 
God's sight as I had not seen myself before. 
The altar service was led by the Quaker 
preacher; and he invited those to come for- 
ward who wanted to die — needed to die — to 
die to the self. I had known of consecration 
— of giving up to God, of laying all on the 
altar, but at this time I saw nothing but the 
one fact that I was to die to some things. I 
left my seat and knelt at the altar, and 
I shall always think of Dr. Fowler and Rev. 
Mr. Reese as helping me to die. They did 
not spare me ; these are words that will never 
leave me that I heard in prayer, 'Lay the axe 
to the roots ;' 'One says that she has had ev- 
erything done to spoil her. We are here not 
to sympathize with her, nor to flatter her, 
but to help her die.' All thought of work, all 
thought of more power to be more useful, all 
was out of sight I chose in that hour to 

die . I must have died, for I was soon in 
another world (and you have to die to get in 
another world') How like a little child 

I became And I wanted everybody to 

die. There was nothing so fascinating as 
the word 'die.' . I do not feel particularly 
interested in what will be called my death 
some day, but this death is intensely inter- 



And How to Find It 123 

esting to me, and I find myself so interested 
in having my friends who are not dead to die 
in this sense. I want them to be at rest. I 
want them in a very special sense to depart 
this life and be with Christ, which is far 
better." 

It would not do for me to close this chapter 
without giving a few extracts from the expe- 
rience of one who has done so much for God, 
for home and for native land; such words 
point to Frances E. Willard. She dates her 
conversion, June, 1859, at the age of nine- 
teen. She joined the Methodist Church. 

"Six years passed by," she says, "during 
which I grew to love more and more the 
house of God and the fellowship of the bless- 
ed Christian people who were my brothers 
and sisters in the Church." The reading of 
the Life of Hester Ann Rogers, Life of Car- 
vosso, Life of Mrs. Fletcher, Wesley's Ser- 
mons on Christian Perfection, and Mrs. Pal- 
mer's Guide to Holiness, led her to "desire 
and pray for holiness of heart." About this 
time she attended a meeting conducted by 
Dr. and Mrs. Phoebe Palmer. Upon invita- 
tion for those who desired to enter into the 
higher Christian life to kneel at the altar, 
she says : "I turned to my mother (who was 
converted and joined the church when she 
was only twelve years old) and whispered, 
'Will you go with me to the altar?' She did 



124 The Lost Chord of Methodism 

not hesitate a minute. Kneeling in utter 
self-abandonment I consecrated myself anew 
to God. I cannot describe the deep welling 
up of joy that gradually possessed me. I 
was utterly free from care. The conscious 
emotional presence of Christ through the 
Holy Spirit held me. I ran about His er- 
rands just for love. All my friends knew 
and noticed the change." 

Later in life, Miss Willard was elected to 
an institution of learning, in Lima, New 
York, at which place there had been trouble 
on the holiness question. The leading pro- 
fessor in the college, together with a learned 
and distinguished ministerial friend of hers, 
advised her to continue to live and enjoy her 
great experience, but to be silent on it in 
Lima for prudential reasons. This she tried 
to do, but found and confessed it to be a 
grave mistake, and admitted that she had 
paid the inevitable penalty. She says: "I 
kept still until I soon found that I had noth- 
ing in particular to keep still about. The 
experience left me." 

Some years later at Old Orchard Holiness 
Camp Ground, under the ministry of A. B. 
Simpson, of New York, she sought and re- 
gained and publicly and joyfully testified to 
this gracious experience, and lived and en- 
joyed it to her dying day. We dare not keep 
silent, even though "distinguished and learn- 



And How to Find It 125 

ed ministerial friends" do advise us so to do. 
After her reclamation she says : "Since then 
I have sat at the feet of every teacher of 
holiness whom I could reach ; have read their 
books and compared their views. I love and 
reverence and am greatly drawn toward all, 
and never feel out of harmony with their 
spirit. Wonderful uplifts come to me as 
I pass on — dearer views of the life of God 
in the soul of man. Indeed, it is the only 
life, and all my being sets toward it as the 
rivers toward the sea. Celestial things grow 
dearer to me; the love of Christ is stedfast 
in my soul." 

Such an experience as hers is for everyone 
who will die unto sin and live unto holiness. 
Therefore, in the language of the apostle, 
let me "Beseech you by the mercies of God 
that ye present your bodies a living sacrifice, 
holy, acceptable unto God, which is your 
reasonable service." Rom. 12:1. 

Do not forget that all the holiness people 
are not cranks and fanatics, but, "Among 
them are men and women of beautiful con- 
sistency and seraphic ardor, jewels of the 
Church." See Bishops' address in another 
chapter. 

I am afraid that as much cannot be said 
of as large a percentage of the women of the 
present generation, as can be said of our 
mothers. If this is true, what will be the 
character of the coming generation? 



126 The Lost Chord of Methodism 

Think as we may, there is nothing under 
heaven that will redeem and purify this and 
the coming generations from the alarming 
social conditions of our land, but these great 
spiritual truths that I am trying to set forth 
in this little book — the very highest type of 
Christian experience and Christian living. 

Think of the startling revelations that our 
Government made during the time that our 
boys were in training. Think of our State 
Medical Boards having to launch an edu- 
cational campaign among parents and young 
people in order to check the ravages of sex- 
ual diseases that are spreading over our 
land at a much more rapid rate than ever in 
our history. I heard a Baptist evangelist, 
of Richmond, Va., state before a congrega- 
tion of men at Greenwood a few months 
ago, that upon investigation it was found 
that eighty-five per cent of the men of his 
city were thus infected. Think of our Gov- 
ernment employing able men to go over our 
country to lecture on these conditions. Dr. 
Stone recently lectured in Court Square in 
Memphis to a mixed congregation. It was a 
plain lecture, but true. A woman who is go- 
ing over the country investigating social 
conditions, has published, that sixty thou- 
sand girls fall out of sight into the under- 
world, in the United States every year. My 
wife and I went slumming in New Orleans 



And How to Find It 127 

one night in the fall of 1917. Upon leaving 
the district, I asked our guide, my wife's 
cousin : "How many of our soldier boys do 
you suppose we met up with down here." 
He said about one hundred. I am sure the 
number was not overestimated. We were 
there about one hour. He said it was that 
way almost any hour of any night in the 
week. That was just in one small section. 
We met lots of men in citizens clothes, both 
from in and from out of the city Lots of 
them refined, intelligent looking men. We 
noticed especially one crowd of ten men. 
Their leader said to them, come on boys, I 
will show you where to go. They were head- 
ed for a perfect mansion, costing, I suppose, 
$100,000. Their leader was a traveling sales- 
man, whose home is in the city. The others, 
or at least some of them were from out of 
the city, customers of the salesman, we sup- 
posed. 

I asked our guide : How much do you sup- 
pose a man usually spends in a place like 
that? He said, "No less than $25.00, and 
some, I am told, spend as much as $500 in 
a single night." That was just before the 
districts were outlawed. 

A train conductor remarked to me soon 
after they were closed up: "I am of the 
opinion that the closing of the districts in 
the cities means deplorable conditions in the 



128 The Lost Chord of Methodism 

small towns and country communities." I 
don't know. That remains for our social 
workers to determine. I know this ; we have 
a bigger devil than the Kaiaer to fight. He 
pays no mind to munitions of war. Carnal 
weapons will not reach him ; it requires spir- 
itual weapons. No amount of secular learn- 
ing or social service will check the ravages 
of the old Beast. Nothing but Christian 
education and Christian salvation will suf- 
fice. I don't mean, merely, attending a 
church school. I mean the teaching of Chris- 
tian principles in the home, in the Sunday 
school, in the public school, in the college, 
both Church and State. There ought to be 
a chair of religious pedagogy in every school 
and every college in the land. 

Let me give you a few facts illustrating 
the conditions right down where we live, and 
where our boys and girls live. The next 
greatest burden to my mind and soul, to that 
of the low spiritual state of the Church, is 
the alarming social conditions of our coun- 
try. When I was a boy in my teens I won- 
dered what preachers meant when they 
spoke of being burdened for the salvation of 
souls. It is only in recent years that I have 
come to realize what they meant. The death 
of father, mother, two brothers, and three 
children, never weighed any heavier upon 
my mind and heart than do these two condi- 



And How to b'hal It 129 

tions. Whether that is a mark of insanity or 
religion I will leave for you to say. I lie 
awake many a night and do nothing but 
think and pray about these conditions. My 
anxiety, my interest, is as broad as the uni- 
verse. 

What I am now to relate, are facts that I 
picked up here and there in Mississippi ; not 
mere floating rumors, but facts that people 
know about, and are talking about. In one 
rural community fifteen girls have sacri- 
ficed their virtue at the hands of vile, beastly 
men. In another rural community, nineteen 
girls out of a total of twenty-one have ac- 
tually become mothers. Both of these have 
the general appearance of being good, aver- 
age country communities. 

The president of a certain boarding school 
told me that the lady principal informed 
him that an investigation was needed in that 
school. It was found that fifty per cent of 
the girls ranging in ages from fourteen to 
eighteen were leading immoral lives. I 
failed to ask about the number of boys. 

The students of one of the leading col- 
leges of our State gave a dance a few months 
ago, and invited some of the girls and women 
of the underworld in Memphis to be pres- 
ent ; and because the members of the faculty 
would not entertain these lewd characters in 
their homes, the boys raised a howl. 



130 The Lost Chord of Methodism 

I read an article from a preacher a few 
months ago, who stated that the mother of a 
boy in a certain town found in the boy's 
pocket a list of one hundred girls' names. By 
persistent inquiry she learned from the boy 
that those were girls with whom the boys 
could make dates for immoral purposes. 

Does it not seem as though we have among 
us the very same conditions that Jeremiah 
found twenty-six hundred years ago, when 
he cried out: "The land is full of adulter- 
ers!" Chapter 23:10. Do you not think it 
is high time for us to become aroused, and 
to start an educational and revival cam- 
paign, and to quit so much frolicking? Our 
people need to be taught that this is not 
merely a social imperfection, but a scrip- 
tural sin ; an evil that made the apostle cry 
out: "Whoremongers and adulterers, God 
will judge them." Heb. 13:14. John, in 
Rev. 21 :8, says : "They shall have their part 
in the lake which burneth with fire and brim- 
stone, which is the second death." 

A young married couple, refined, intelli- 
gent, and wealthy, raised the question with 
one of our preachers, if he considered it a 
scriptural sin for married men and women 
to have their affinities on the side. They 
both spoke up and said they had been going 
it on that line taking trips to A — and B — , 
she with another man and he with another 



And How to Find It 131 

woman, etc., etc. I cannot relate the bal- 
ance ; it is too bad to write about. 

Good women, these are the conditions; and 
I have not told you the worst things I know. 
We can no longer console ourselves by saying 
that is the way the negroes live ; or that such 
conditions are confined to our cities. They 
are broadcast over the land. 

Now, we are not going to lay all the blame 
on our girls and women, and allow the boys 
and men to go unrebuked. This has been 
our great mistake. For every woman or 
girl that goes astray, there is a demon-pos- 
sessed man or boy going about scot-free, 
ready to rob another woman or girl of her 
priceless virtue in order to satisfy his own 
unrestrained lust. I want to say "amen!" 
to that Texas Judge who, last year released 
a woman charged with lewd conduct, and 
told the officers to bring in the guilty men 
if they wanted him to try the case. Let us 
do away with the double standard, and have 
one standard for both sexes, and let that be 
the standard of virtue and purity. If we are 
going to banish the ruined girl from our so- 
ciety, let the boy or man who ruined her be 
banished also. 

Let our women in all their organizations 
unite on this one point, and launch a cam- 
paign for social purity. We must go about 
the matter with a heart full of love and sym- 



132 The Lost Chord of Methodism 

pathy, bearing the message that God so loved 
them that He gave His only begotten Son for 
them that they should not perish, as so many 
of them are doing, but that they may have 
everlasting life. Instead of leaving them to 
choose their associates and social pleasures 
as so many parents do ; or, of attempting to 
keep them from all such, as some others do; 
let the Church, the home, the school, and the 
various women's organizations of a reputable 
character, provide for them wholesome rec- 
reation and amusements. God has never in- 
tended that prayer meeting and Sunday 
school should be the only places for them to 
go. He has made ample provision for the 
social nature as well as for the religious, the 
intellectual and the physical. Dr. George 
Stuart says that if God had not intended for 
us to laugh, He never would have made a 
monkey. Let us bear in mind that innocent 
and clean recreation is wholly in keeping 
with the highest state of religious experience. 
Mr. Wesley, in his "Plain Account of 
Christian Perfection," asks this question: 
"But can anyone who has a pure heart, . . . 
use any pleasure of sense which is not strict- 
ly necessary?" Answer: "They need none 
of these things to make them happy, for they 
have a spring of happiness within. . They 
may use them, but they do not seek them. 
They use them sparingly, and not for the 



And How to Find It 133 

sake of the thing itself." Or, as St. Paul 
puts it, "As using and not abusing." But 
instead of following this sensible and legiti- 
mate course, the great majority of people— 
and church members at that, have thrown 
down the bars and said, "Go it." And as a 
result we have the very vilest dances, the 
most shameful dressing, and the most cor- 
rupting influences on every hand imagina- 
ble. God cannot and does not countenance 
any such deviltry. The Holy Spirit will not 
abide in any such people. He is too much of 
a Christian Gentleman. We need to call a 
halt ! It seems as though the devil has this 
world by the tail, with a down-hill pull. Vir- 
tue and chastity and common decency are 
being thrown to the four winds. What will 
you do about it? Let us work and let us 
pray. I need your prayers. My wife needs 
them. There is hardly a night that that 
poor woman does not slip into the room, 
when she does not sleep with me, to see if 
her baby husband is sleeping. It seems as 
though she and both of our girls are coming 
to have sleepless hours as well as "daddy." 
I get to thinking about the above conditions 
and they thinking about me. If you can tell 
her how to keep her mind off of her husband, 
I shall thank you. Brother Bell scolded her 
for it, and she cried — could not go to the 



134 The Lost Chord of Methodism 

dinner table in the home of our hosts. That 
did not help her any. 

Two years ago, our baby girl, Eunice, then 
twelve years old, said: "Daddy, when you 
can't sleep at night, and you hear mamma 
coming into your room, you 'make-out-like' 
you are asleep." I said, "I've been at that 
for six years." She slapped me and said: 
"Daddy, you ought to be ashamed of your- 
slef for doing mama that way." So, my good 
women, you see what a preacher has to un- 
dergo who becomes burdened — and burden- 
ed I am. There are times when I feel led to 
get on the road, and wherever I can get a 
few people to listen to me, just open my 
heart to them and preach, lecture and talk as 
the occasion allows. But you know that 
would be so irregular — so "out of season." 
All I can do now is to ask you to pray, pray, 
pray! Pray "that I may be kept stedtfast, 
unmovaible, always abounding in the work of 
the Lord," and that my "labor" will "not be 
in vain in the Lord." 1 Cor 15 :58. 



CHAPTER IX. 

Concluding Appeal. 

All who read and think, know that Meth- 
odism is not the powerful evangelizing 
agency today that she once was. Indeed, 
others are outstripping us in this field today. 
The statistics of many of our Annual Con- 
ferences show a net loss in membership ev- 
ery year, while many others are barely 
holding their own. Our Baptist friends are 
publicly proclaiming our own State of Mis- 
sissippi a Baptist commonwealth; declaring 
that that denomination has more members 
than have all the other evangelical denomi- 
nations combined. They are not only more 
evangelistic than ever before, but they are 
also more aggressive. The same might be 
said of the Christian Church. They are not 
so strong as yet, but they are both evangel- 
istic and aggressive. And the church that is 
such, is the church that is going to occupy 
the place of leadership. If the saying that 
"history repeats itself" is true, we may rest 
assured that as certain as Methodism, or 
any other church as for that matter, ceases 
to deliver the full evangelic message, she 
will be supplanted by a church that will de- 
liver it 

135 



136 The Lost Chord of Methodism 

There is a little church (the Church of 
the Nazarene) springing up right in our 
midst, as the direct result of Methodism's 
failure to carry out her great mission for 
■which she was raised up. In their Manual 
they frankly state that this church is organ- 
ized for the express purpose of proclaiming 
what is generally known as the Wesleyan 
doctrine of entire sanctification as a second 
work of grace, subsequent to regeneration. 
Already they have thirty-two thousand mem- 
bers. As a matter of fact, these figures look 
very insignificant when compared to Meth- 
odism. But if Methodism remains reluctant, 
it may be only a few years until we will be 
both surprised and chagrined at the rapid 
growth of a babe that is now in its swad- 
dling clothes. They have eighteen churches 
in our State. You may smile at her little- 
ness, but I dare say that Methodism, either 
North or South, is operatiing in states with 
no larger numbers. At her fifth Annual As- 
sembly, held in Kansas City a few weeks ago, 
a collection was taken amounting to more 
than one million dollars for Foreign Mis- 
sion, and one hundred thousand dollars for 
Home Missions. This is said to be by far the 
greatest collection ever taken by a body of 
holiness people in the world. 

Then, as little as we may think of it, oth- 



And Hoto to Find It 137 

er denominations are taking hold of this mat- 
ter right where Methodism turned loose. 

Southern Baptists are shouting aloud that 
theirs is the only orthodox denomination in 
the South today. I am impressed more and 
more every year that the statement is true. 
I know a certain Baptist pastor, one of the 
leading men of that church, who ordered 
fifty copies of Dr. MunhalPs hook, "Meth- 
odism Adrift," for distribution in his congre- 
gation. He discussed the matter freely with 
me ; and asked me if I did not think that the 
Southern Church was being caught in the 
same drift. I had to answer in the affirma- 
tive. 

I have observed that as Methodists become 
unorthodox, Baptists become more orthodox ; 
as Methodists become less evangelistic, Bap- 
tists become more evangelistic; and as Meth- 
odists become less spiritual, Baptists become 
more spiritual. "So mote it be." 

I have never heard of heresy being dished 
out by a Southern Baptist preacher, nor by 
one of their colleges That is so much more 
than I can say for Southern Methodism. To 
be sure, Ave all think they are wide of the 
truth in some matters, such as the mode of 
[baptism, close communion, and the impossi- 
bility of falling from grace. But when it 
comes to the authenticity of the Pentateuch, 
the inspiration of the entire Bible, the virgin 



138 The Lost Chord of Methodism 

ibirth of our Lord, and the salvation of the 
world through the atonement of His shed 
blood, they have the apostolic ring. 

Professor William James places this 
crown upon the Roman Catholic Church ; but 
I think the Southern Baptist Church at least 
shares the honor with the Catholic Church. 

Professor James says: "The principles of 
Bible Christianity are professed as firmly as 
ever at all Roman Catholic seats of learning ; 
whereas, they have of late years tended to 
disappear from our British and American 
universities, and are being replaced by Pan- 
theism." 

We all know that Methodist colleges and 
Methodist pulpits have by no means escaped 
the encroachments of Pantheism, agnosti- 
cism, and many other forms of skepticism 
and unbelief that are undermining the fun- 
damental doctrines of our holy Christianity 
today. This is so generally true that Mil- 
ton's "hungry sheep" are still "coming to 
the altar and looking for food and getting 
nothing but wind." 

Our Baptist friends and others who at one 
time belittled and ridiculed the Methodist re- 
vivals, do so no longer; but rather have 
adopted the old Methodist plan. And not 
only her plan but her doctrines as well. True, 
they have not adopted Methodist terminology 
as yet, but they are stressing the doctrines of 



And How to Find It 139 

the witness of the Spirit and entire sanctifi- 
cation more and more. 

During Dr. Ben Cox's stay at Lambert, I 
had him to take supper at the parsonage. I 
accused him of preaching the old Wesleyan 
doctrine. His reply was that all the men of 
all denominations who have ever done any- 
thing worth while, operated through that 
channel. 

A Baptist pastor voluntarily loaned me 
Dr. A. J. Gordon's book, "The Twofold 
Life," to read. As the title suggests, Dr. 
Gordon deals with the two works of grace, 
regeneration and sanctification. He is just 
as explicit and definite as Mr. Wesley was. 
Dr. Gordon says: "The scriptures seem to 
teach that there is a second stage in spirit- 
ual development, distinct and separate from 
conversion, sometimes widely separated in 
time from it, and sometimes almost contem- 
poraneous with it — a stage to which we rise 
by special renewal by the Holy Ghost, and 
not by the process of gradual growth . . . 
The allusions to it in the Acts and the Epis- 
tles mark it unmistakably as something dif- 
ferent from conversion." 

The Doctor argues, "that it is still the duty 
and privilege of believers to receive the Holy 
Ghost by a conscious, definite act of appro- 
priating faith, just as they received Jesus 
Christ at conversion . . . For it is as sin- 



140 The Lost Chord of Methodism 

ners that we accept Christ for our justifi- 
cation, but it is as sons that we accept the 
Spirit for our sanctification. . . We can- 
not emphasize too strongly the divine crisis 
in the soul which a full reception of the 
Holy Ghost may bring." 

Dr. Gordon is a namesake of the old 
saintly missionary, Dr. Adonirami Judson, 
who termed this experience a "second con- 
version," saying: "Angels will rejoice over 
thy second conversion as they did over thy 
first. Thou wilt begin to live in a new 
world, to breathe a new atmosphere, and to 
'behold the light of heaven shining upon thee ; 
and thou wilt begin to love the Lord thy 
God in a new manner." 

Another distinguished Baptist divine is 
Dr. Andrew Murray, who is connected with 
the Keswick (holiness) movement of Eng- 
land. His term for this great experience is 
in the title of his little book, "Absolute Sur- 
render." He describes the work of the Holy 
Spirit as a "two-fold blessing." Both he and 
Dr. Gordon quote Godet, Moule, Moberly, 
Owen, Jukes and others to establish their 
position. Baptist preachers of the present 
and coming generations have all the theology 
in the writings of such men as the above 
named, that they need on this subject. All 
they need to do is to use it. 

The Disciples also have a good working 



And How to Find It 141 

basis in the writings of their founder, Al- 
exander Campbell. Mr. Campbell says: 
"Nay, I esteem it the peculiar excellence of 
our religion that it is spiritual, that the soul 
of man is quickened, enlightened, sancti- 
fied and consoled by the indwelling presence 
of the eternal God. . . After our regen- 
eration, the Holy Spirit is shed on us abun- 
dantly through Jesus Christ our Savior." 

He too, marks this abundant shedding of 
the Holy Spirit as a distinct work of grace 
subsequent to regeneration, and calls it 
sanctification. So, we see others have 
stressed and are stressing our own distinc- 
tive doctrine that twentieth century Meth- 
odism has repudiated. It seems that Dr. 
Adam Clarke knew what he was talking 
about when he said, "If Methodism gives up 
her doctrine of entire sanctification, or suf- 
fers it to become a dead letter, we are a fal- 
len people." 

My first and final word to Methodism is in 
the language of Him who said, "Remember 
therefore, from whence thou art fallen, and 
repent and do the first works; or else I will 
come unto thee quickly, and will remove thy 
candlestick out of his place, except thou re- 
pent." Rev. 2:5. 

Then, and not until then, will we recover 
the Lost Chord.